Religion and prosperity: how Nigeria’s diaspora is changing the West

Superlatives may describe Nigeria, but it is vital to understand what drives its people, especially those abroad.

Chris Wadibia

Chris Wadibia is an academic advising on faith-based challenges. His research includes political Pentecostalism, global Christianity, and development.

Mushin Market in Lagos.

Omoeko Media, via Wikimedia Commons

Superpower superlatives

Nigeria is the economic and human capital giant of Africa. Nigeria has almost 100 million more people than Ethiopia, the country with the continent’s second largest population. Nigeria’s 2021 GDP of $440bn led the continent for the eighth consecutive year. Helped, no doubt by its oil production, the second biggest in Africa. Since gaining independence in 1960, the Nigerian economy has suffered from incessant fluctuations but its population has experienced consistent growth. As of today, Nigeria’s population of 211 million is about two-thirds the population of the United States’ 332 million. All living on sovereign territory one and a half times the size of Texas.

The oil curse

Spotlighting these statistics uncovers another side of Nigeria's place in ‘Giant of Africa’ discourses. With over 300 distinctive ethnic groups, it has one of Africa's highest levels of population density. Ethnic competition for control of state economic resources, mainly oil revenues, has evolved into a leading theme influencing Nigeria's postcolonial development. Nigeria first discovered its oil-harvesting potential in 1956. However, the oil curse, and the high-level corruption that characterises it, would not fully commandeer Nigerian governance until the concluding decades of the 20th century. Some have argued that the curse of corruption grew in these decades into a chief impediment preventing national development. Nigeria is equally blessed and cursed, and this curse affects how it behaves internally.

Transnationalism

High potential Nigeria is hobbled by a curse that also has significant effects internationally. Thanks to Nigeria's large diaspora, these effects impact the UK. It is therefore important to understand who this diaspora is and what it believes. Many have written about the relationship between corruption, transnationalismm, and capital flight in Nigeria; however, another, less researched case of trans-nationalisation has unfolded in recent Nigerian history that has relevance for global economics. Since the 1980s, many thousands of Nigerian Christians have emigrated abroad to the UK, USA, and beyond, regularly citing economic, political, and religious factors as influences behind their decision to leave.

This emigration takes with it a practice that has reshaped not only Nigeria but the destination countries. It has led to the dawning reality among people researching global Christianity that Christendom's geographical locus of power, in terms of total number of Christians and theological influence, is shifting away from the West to the Global South. The faith of the immigrants drives their emigration and results in a variety of economic and social impacts in their destination countries. So, it is vital to understand their faith and its practices. More than any other Christian denomination in Nigeria, the confluence of Christian spirituality, migration, and economics heavily informs the religiosity of Pentecostals, whose churches frequently send them out as missionaries in service of a highly ambitious vision to evangelise the entire non-Christian world.

What drives the diaspora?

Nigerian Pentecostals relocate to the UK emigrate with two main interests: evangelising Britons and building personal wealth. In recent decades, the prosperity gospel has emerged as the defining doctrine of Nigerian Pentecostalism, the country's most politically and economically dynamic denomination. The prosperity gospel lionizes wealth and its linchpin theological premise argues that God wants Christians to enjoy this-worldly lives characterised by material blessings and holistic success. Believers in the prosperity gospel understand material wealth as an important component of their spiritual inheritance and ardently strive to secure material prosperity for themselves and families.

The materially intoxicating nature of prosperity gospel sensibilities have spilled over into other denominations in Nigerian Christendom to the extent that many Nigerian Christians today believe that God wants them to enjoy a life marked by wealth and health. Correlations between belief in prosperity theology and increased individual wealth remain difficult to prove indisputably, but the prosperity gospel's way of inculcating in believers the desirability of material wealth certainly makes them more comfortable working to acquire it, whether in the UK or the USA or elsewhere.

Go global

With upwards of 1.3bn people of Black and African descent living worldwide, Nigerians account for over one out of every six Black and African individuals globally. The instilling of prosperity gospel-friendly values in the minds of globally mobile Nigerian Christians conditions the latter to contribute to the local economies of their new home countries.

Go West

Nigerian-Americans have grown into one of America's wealthiest migrant groups. For decades the typical Nigerian-American child has grown up aspiring to become a doctor, lawyer, engineer, or businessperson, and today Nigerians can be found in senior positions in America's highest-grossing industries. Increasingly, this dynamic applies to the UK.

Nigerians in the UK

Nigeria, once a British colony, enjoys membership in the commonwealth; this geopolitical affiliation makes it easier for Nigerians to relocate to the UK and secure British citizenship. Aware of what they perceive as the ongoing secularisation of the West, many of these Nigerian Christians move to the UK inspired by a vision to re-evangelise the motherland, and this vision has given rise to the emergence of what is sometimes called ‘reverse mission.’

A succession of military dictatorships from 1966 to 1999 compelled many Nigerians to flee Nigeria to the UK in search of a better life. As a result, approximately 250,000 Nigerians live in the UK. Nigerians have evolved into one of the UK's largest and most influential African migrant communities. A disproportionate level of popular and scholarly attention devoted to the presence of Nigerians in the UK focuses on how Nigerian elites continue to buy expensive properties in London and the appreciable number of Nigerian students enrolled at UK universities. However, the landscape of Nigerians living in the UK contains additional dimensions in need of analysis and one of the most under-discussed of these dimensions concerns the influence of Nigerian Christian values on UK economic life.

Economic influencers

Based in north London Brent Cross' district, Jesus House is one of the UK's largest and most popular Nigerian Pentecostal churches. Like many other churches in the UK, Jesus House has joined the Warm Welcome Campaign in an effort to provide warm spaces to members of its community suffering from excessive exposure to cold winter temperatures. Yet, long after winter passes, this warmth will continue playing a valuable role by helping thaw the keys opening the ostensibly frozen doors to the next generation of UK prosperity.

Like in the USA, Nigerians in the UK envision for themselves lives marked by material prosperity. This vision regularly inspires them to pursue lucrative jobs and engage in entrepreneurship. For many UK-based Nigerians, prosperity gospel sensibilities, reverse mission interests, and the aim to build a better life intersect in ways that have constructive, wide-reaching social and economic consequences for the UK.

Sure, the prosperity gospel has its critics and its problems, but viewed positively, it can provide a source of economic energy for countries like the UK.

Inspired by Christian devotion and the belief that despite transient seasons of difficulty, prosperity is a sign of divine favour, Nigerian Christians contribute to the UK economy every day in consistent, substantive, and innovative ways. In a time when homes across the UK remain far colder than they should be, the prosperity-friendly piety of the UK's many Nigerian Christians offers a source of Christian warmth that deserves to be recognised more widely than it is.

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4 November 2024

2 min read

Rick Astley’s contentment is joyous

The veteran popstar’s story strikes more than a musical chord.

Natalie Garrett

Natalie produces and narrates The Seen & Unseen Aloud podcast. She's an Anglican minister and a trained actor.

On a music festival stage, a popstar in a pink stages holds raised hands with his band.

Astley at Glastonbury. 2023.

aph_PH, CC BY 2.0, via Wikimedia Commons.

Last month was the wonderful Cheltenham Literature Festival and I flexed my low-brow muscles by going to see Matt Haig, Miranda Hart and Rick Astley. All three truly brilliant events.

But the last of these was the final event of the whole festival and the most surprising. I had no idea what to expect as I’ve never heard veteran popstar Rick talk or be interviewed. If I’m honest, I was probably being ever so slightly ironic in choosing to buy the ticket. I didn’t even know he’d written a book – his autobiography, Never.

He was absolutely sensational. The first question was “I’m sure you’ve been asked before to write your autobiography, so why now?” Answer, “Because I wanted to be completely honest and for that, I had to wait for my parents to die.” Oh, hang on. This is going to be a very different evening from the light entertainment rickrolling we were all anticipating.

He went on to describe a “very scary” childhood. He spoke with grace and kindness where he could, but he was also completely open about how “scary” his dad was. About living in a Portakabin at the age of 14. That music was his ticket out of that “scary” place. He used the word scary a lot. Which I found really moving. As a word, it vividly conjures up the fear felt by a child, which can get lost in the slightly abstract safeguarding language that we often hear people use when talking about abuse.

He told lots of fabulous stories about the early days with music producer Pete Waterman) and again, he spoke with respect (“they were just amazing musicians”) but also with candour. He dropped names with affection and disinterest in equal measure. We all know he was stratospherically famous – for a while – and then he wasn’t. And now he is again, at least a bit. He talked openly about all of that. He was articulate and funny; the kind of guy you’d have a great evening with, in the pub.

But most impressive was at the end, with tears rolling down his cheeks, he said, in his rich Lancashire accent “music was my way out of that scary place. Not my ticket to sex, drugs and a Ferrari. I wasn’t interested in all that. What I wanted to find was safety, to build my own family and have a stable, safe home life.” Wow. And he’s achieved it. He met his wife in 1987.

Funnily enough, the day before I went to see Rick I found a meme on my Insta feed – it was putting the words of “Never gonna give you up” into the mouth of Jesus. I don’t think Rick Astley is a Christian and he certainly isn’t the Messiah – but there is real joy to be found in an artist whose music celebrates what is good and beautiful in human relationships. And not just in a soft lens, infatuation dream-state ballad. He’s in it for the long haul.

In the words of the blurb on the back of the book, “Never” is a “portrait of truth, artistic evolution and the astounding power of contentment.” Now that’s rock ‘n’ roll.