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Freedom of Belief
5 min read

We need to talk about Nigeria’s brutal war

As Nigerian culture rises globally, why do we ignore seven decades of killing?

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

A TV interviewer sits across from a young woman in an outdoor setting
Michael Palin interviews Amina Ali Nkeki, a Boko Haram abduction survivor.
Themichaelpalin.com

Nigeria is the world's largest Black-majority country. Its richly diverse population includes over 235 million citizens, and its global diaspora numbers 17 million people. Famous for their cultural emphasis on education and professional achievement, Nigerians occupy senior positions of leadership and influence in every prominent industry on earth. From Los Angeles to London and Geneva to Rome, the world is replete with Nigerians working to create better lives for themselves, their families, and their communities.  

In April 2024, British TV station Channel 5 first aired Michael Palin in Nigeria, a three-part travel documentary hosted by English actor and comedian Michael Palin. The series exposed viewers to the magnificence and difficulties of life in the Giant of Africa. From the destitute, famous floating mega-village Makoko in Lagos to thrilling polo games in the North, the docuseries testifies to how the world remains fascinated by Nigeria, despite the significant geopolitical, socioeconomic, and inter-religious challenges it faces.  

Shockingly, one of the gravest of these challenges has escaped the world's gaze for decades. A brutal war has persisted in Nigeria for over 70 years. It has gained scant attention from leading Western media and has been largely ignored by the Nigerian media. Just one short segment of Palin’s series hints at it – when he interviewed a survivor of a Boko Haram abduction of schoolgirls a decade ago. 

The war against Christians in Nigeria began in the middle of the twentieth century but was exacerbated by the Biafra War (1967-1970), a bloody civil war from which Nigerian society has never fully recovered. The war led to over one million casualties. Its causes included economic, political, interethnic, and interreligious factors. It brought out the ugly side of religion in Nigeria: violence between Muslims and Christians colonially coerced to cohabitate.   

Since 2000, over 62,000 Christians living in Nigeria have been murdered for their faith. The International Society for Civil Liberties and Rule of Law reported the killings of over 8,000 Christians in Nigeria in 2023 alone. Perpetrators of these lethal acts of violence include Boko Haram insurgents, Islamic State West Africa Province agents, and militias associated with the Fulani ethnic group. Despite the protracted duration of this unacceptable violence, Nigerian and Western Christian communities continue to turn a blind eye. Monthly attacks against Christians have grown by 25 per cent since 2021 and will likely increase.  

Hundreds of miles from these outbreaks of sectarian violence, many Nigerian Christians feel too geographically removed for the violence to feel relevant to them personally. 

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What factors might explain the global apathy towards anti-Christian violence in Nigeria? I have three answers to this question.  

Firstly, many Nigerian Christians tend to prioritise other aspects of their identity, like their ethnicity or socioeconomic status, over their religion. This is because for these Nigerians ethnicity is the part of their identity most able to help them access networks, opportunities, and protection in a country where ethnic networks open doors socially and professionally. In 2014, Nigeria, then Africa's largest oil producer, had a continent-leading GDP of $574 billion. In 2024, Nigeria's GDP is projected to fall to $252 billion and its oil production has nosedived. Nigeria is experiencing one of the most debilitating downturns in its economic history.  

In a desperate economic climate, many Nigerian Christians find themselves struggling to survive and simply lack the time or energy to support their fellow Christians. Prioritising non-religious features of their personal identity over their Christian faith leads these Nigerian Christians to ignore and emotionally distance themselves from the reality of anti-Christian violence in Nigeria.  

Geography also contributes to this emotional distancing. Most murders of Christians happen in the Muslim-majority North of the country and in the Middle Belt, where the Muslim-majority North and Christian-majority South collide. Hundreds of miles from these outbreaks of sectarian violence, many Nigerian Christians feel too geographically removed for the violence to feel relevant to them personally.  

Black suffering seems to only matter when linked to the Black Lives Matter movement or civil rights abuses of Black Americans mistreated by an unforgiving American system. 

Secondly, the lack of Western Christian interest in Nigerian Christian suffering reflects an ambivalence rooted in a casual Christianity incompatible with biblical Christian solidarity. Christianity, despite misleading popular narratives characterising the faith as a declining religion of antiquity, remains the world’s largest religion by over half a billion followers. People living in Western societies, like the USA, UK, and many European countries, take for granted the civil, political, and legal freedoms they enjoy. They fail to acknowledge the historical spread of Christianity helped create the conditions for these freedoms to emerge. Lukewarm genres of cultural Christianity in the West could not be more different to the pure and authentic faith of Christians in Nigeria killed every day for their loyalty to Christ.  

Thirdly, the Western media gaze deprioritises the significance of Black Christian suffering. In particular, the Western media gaze downplays the relevance and the ratings-oriented worthiness of suffering endured by Black Christians living outside of Western societies. White Christian suffering might appear as a footnote on websites of major media outlets. Black Christian suffering will unlikely be mentioned in the content of these platforms at all. Liberal values of Western media actors only drive them to report news of anti-Christian violence when it is linked to politically sexy stories able to increase consumer engagement. Moral outrage of anti-Christian violence, sometime in the historical lifespans of Western media entities, declined in ways no longer justifying its worthiness of headline coverage. Black suffering seems to only matter when linked to the Black Lives Matter movement or civil rights abuses of Black Americans mistreated by an unforgiving American system.   

Jesus taught that the ultimate cost associated with being one of His true followers is high. Christians in Nigeria killed for their faith represent some of the best examples of genuine Christianity on earth and will be greatly rewarded for their sacrifices in the New Creation. Jesus teaches his followers to fear spiritual death rather than earthly death. Christians living today should do the same. Christianity’s Bible teaches Satan is the king of our sinful world. Satan delights in violence against Christians because as the ultimate predator he seeks to destroy the children of his enemy. The world ignores the killings of Christians in Nigeria because doing so serves the interests of its master.  

The murder of one Christian anywhere globally is an assault on all Christians worldwide. Christians living in peaceful – both socially and religiously – regions of Nigeria (including the Southwest and Southeast) and in the Western world have a religious responsibility to repent of their apathy towards the killings of Christians in Nigeria. Still, more action must be taken. The global Christian community includes many thousands of Christians working in politically and financially influential centres of power globally. These Christians have a sacred duty to leverage their proximity to that power to petition leaders to intervene in any way possible to end the violence against Christians in Nigeria. Until every Christian in Nigeria is safe, the sanctity of the global Christian community will remain blemished.   

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Identity
6 min read

Identity is more than mere branding, ask WH Smith

It's not just nostalgia that's being generated by the retailer's demise

Roger is a Baptist minister, author and Senior Research Fellow at Spurgeon’s College in London. 

Cyclists and pedestrians pass in front of a WH Smith store front.

So, alas, no more WH Smith on the British High Street. Then, to add insult to injury, the chain of shops will be rebranded by the private equity firm, Modella Capital, as TG Jones. A move to ensure the stores retain “the same sense of family”. 

Really? 

I was surprised. Not by the news. We’ve seen so many once famous names disappear, another one is hardly noteworthy. But no, I was surprised by my reaction when I heard. 

I’m not quite sure what the emotion was. It nestled somewhere between 

“NO!” 

and, 

“They can’t be serious!” 

Somewhere between warm-hearted nostalgia and gob-smacked incredulity. 

I have loved Smith’s since forever. As a boy, in a small market town in Norfolk, the kiosk at our railway station was where I went to buy my Commando war story comics. As a teenager it was the music and video department I frequented. Then, newly married it was photo albums followed by all the school supplies of pencil cases and folders our growing family needed every August. Our memories exert a powerful influence on us. 

But the nostalgia goes deeper than that. It is a British institution. WH Smith and Sons, as I originally knew it, began life in 1792 in a news vending shop established by Henry and Anna Smith in Little Grosvenor Street in London’s Mayfair. 

Their grandson, William Henry (of the WH) joined the firm as a partner in 1846 and was responsible for their expansion through railway stations. Taking advantage of the boom in rail travel their first news stand was opened at Euston Station in 1848 by securing exclusive rights to operate with North Western Railways. This was swiftly followed with a similar deal with Midland Railways. 

Across the years innovative entrepreneurship has been part of who they are. They pioneered wholesale warehouse distribution through their sites in Birmingham, Manchester, Liverpool and Dublin. 

Then, along the way, in 1966 they introduced a 9-digit code to improve their book reference system. Eight years later their Standard Book Numbering (SBN) system had been universally adopted as the internationally recognised ISBN classification on the back cover of every published book. 

Their company history also includes novel initiatives like a circulating library, a travel agency, the DIY chain Do It All, a 10-year ownership of Waterstones, satellite TV with their own sports channel in the mid-1980s, and more recently, in-store post offices and the online personalised greeting card brand, Funky Pigeon. 

Smiths is a company that is deeply embedded in the life of our country. It’s deeply embedded in my life story too. Of course I’m going to feel nostalgic about it. But, do you know what, I can’t remember the last time I went into one of their iconic shops and actually bought something! 

And that’s probably it, at least in retail. Any nostalgia on my part is, at most, only of the wistful variety. 

As important as our personal history and heritage are in helping us understand ourselves, life is provisional, and our identity can change. 

While the High Street shops do remain a going concern, it is their travel hub network in airports across the world that make the serious money and will retain the WH Smith branding. Hence, the change of name to TG Jones and the source of my “gob-smacked incredulity”. 

Now it is easy to understand how a move from WH Smith to TG Jones makes a lot of sense. Modella Capital were swift to affirm that it is “business as usual”. All the stores will remain open, doing what they do now, with all the staff retained. Two initials and one of the most common surnames is replaced by two initials and one of the most common surnames. 

Now the juxtaposition of Smith and Jones is very tempting in its offer to reference specific 1970s or 1980s TV shows. From a marketing perspective it is so cheesy, at least to anyone over 60. But to put that aside: what is in a name? 

WH Smith is a 233-year-old company and remained in the hands of the family until 1972. It has a heritage that has real substance behind it. It is the genuine fruit of all that has gone before. TG Jones is a fiction. A necessary invention to fill the gap, to provide a new name in place of an original that has migrated elsewhere. As Charlotte Black, chief strategy officer at Saffron Brand Consultants observed: 

“It feels incredibly close, a poor mirror of WH Smith and not necessarily very well thought through … I would say it feels hasty – an ‘insert here’ strategy – and a bit of a missed opportunity.” 

Ultimately, it’s about identity. Superficially it appears that a genuine history is being supplanted by pure fabrication. Any “sense of family” in TG Jones is vacuous because TG Jones never existed. There is no back story. 

WH Smith, on the other hand, does have a back story. Yet, having been a company run by shareholders since shortly after the second world war, how real is the “sense of family” there either? This is not the proverbial ‘mom and pop’ store. It is actually a corporate leviathan. There might be a sense of rootedness in the name, but a “sense of family” disappeared a long while ago. 

Now, with the name gone, the High Street shops have even lost that sense of rootedness, however tentative it had become. Where does that leave their identity? I’m sure the branding consultants and marketing departments have been all over this. However, identity is not established just by saying that something is so. 

Thinking about Smith becoming Jones then sent me down a rabbit hole of thoughts. So, bear with me here. 

We all know about identity because we all have one. 

At any given moment in time we are the product of a complex interplay of things. From our families and where we grew up, to the choices we’ve made and those that are foist upon us. The experiences we’ve had shape us. They make us into the people we are and help define our identity. 

Yet nothing is set in stone. There is something intrinsic to life that is dynamic, ever-changing and open to all kinds of possibilities. It is dynamic and multi-dimensional and alive to endless possibilities. 

In this sense, life is not deterministic, and our identity is not fixed. How we see ourselves and how others see us can change. As important as our personal history and heritage are in helping us understand ourselves, life is provisional, and our identity can change. 

That change can be evolutionary or revolutionary, it can come from inside ourselves, or result from our responses to what comes at us from outside. Life is a constant process of becoming who we are. Our choices matter. They have consequences. Nothing stands still. 

The possibility of turning life around, the opportunity of making fresh starts and hopeful visions for a better future have proven to be the bedrock of human resilience. The essential ingredients to ‘pick yourself up, dust yourself off, and start all over again’, to quote the famous 1930s standard. They’re also foundational insights that underpinned what Jesus stood for and taught. Proven across the range of human life, activity and ingenuity 

But back to TG Jones, I think I’m with Charlotte Black, the renaming is hasty, ill-thought through and a missed opportunity. Maybe the name will go the same way as Royal Mail’s abortive makeover as ‘Consignia’ in 2002. Identity is more than branding; we will know it by its fruit. 

In the meantime, when the new regime has established itself, I may swing by to see what they’ve done with the old place. 

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