Africa Christian Professionals Forum (ACPF)™’s Post

2nd Pan-African Conference on Family Values, Religious Freedom, and National Sovereignty Dear Members, Partners, Friends, and Collaborators, We are delighted to announce the 2nd Pan-African Conference on Family Values, Religious Freedom, and National Sovereignty, scheduled to take place in Nairobi, Kenya, from May 12th to 17th, 2025. This significant event will convene Christian professionals, allied organizations, institutions, youth leaders, policymakers, faith leaders, and advocates from across Africa and beyond. Together, we will discuss critical issues surrounding the preservation of family values, the safeguarding of religious freedoms, and the promotion of national sovereignty. Key highlights of the conference will include: 1. Thought-provoking keynote speeches from global leaders and experts. 2. Interactive panel discussions and workshops. 3. Networking opportunities with professionals and organizations dedicated to shared values. 4. Actionable strategies for strengthening faith-based initiatives across the continent. We invite you to mark your calendars and join us in this transformative gathering as we chart the way forward for a stronger and united Africa rooted in our shared faith and principles. More details regarding the venue, speakers, and registration process will be shared in the coming weeks. For inquiries, please reach out to us at events@acpf.africa. Thank you for your continued support, and we look forward to welcoming you to Nairobi in May 2025. Family Research Council The Heritage Foundation Beijing Glory Aristocrat Family International Watch Co., Ltd World Congress on Education (WCE) Mark-Anthony Johnson ProLife Equipamentos Médicos ProFamily Political Network for Values Hindu Council of Kenya African Union East African Community United Nations CitizenGO 40 Days For Life CHRISTIAN COUNCIL INTERNATIONAL ADF International Institute for Women's Health Indiana House Republicans Donald Trump Jr. BELIZE #family #life #sovereignty #religiousfreedom

Your authenticity is refreshing and a core tenet of the trust you build with those you teach and lead.

The Origin and Evolution of the Yoruba Identity The term “Yoruba” is an exonym originating from the Baatonu (Bariba) people of the Borgu kingdom, who referred to the people of the Oyo Empire as “Yoru” (singular) and “Yoruba” (plural). This naming reflects the interactions between the Oyo and their northern neighbors. Historically, the Yoruba people identified themselves by their polities or dialect groups, such as Ekiti, Ife, Ondo, or Egba, rather than as a single ethnic group. The Oyo Empire (c. 1300–1800) was a dominant Yoruba power, known for its political sophistication, trade networks, and indirect rule over tributary states like Dahomey and Whydah. Despite Oyo’s influence, its territories were multi-ethnic and multi-lingual, underscoring the diversity within what would later be unified as “Yoruba.” In the 19th century, the Yoruba identity began to take shape during colonial rule, influenced by the work of missionaries, scholars, and political leaders. Bishop Samuel Ajayi Crowther played a pivotal role in unifying Yoruba dialects by translating the Bible into Oyo Yoruba, incorporating elements of other dialects. This standardized form of Yoruba became a cultural and political tool, fostering literacy and mobilization against colonial oppression. The Egbe Omo Oduduwa (“Society of the Descendants of Oduduwa”) further popularized the idea of a shared Yoruba heritage, drawing on the myth of Oduduwa, the progenitor of the Yoruba people. Leaders like Obafemi Awolowo leveraged this unity to advocate for Nigerian independence, while figures such as Funmilayo Ransome-Kuti and Herbert Macaulay championed Yoruba and broader Nigerian causes. In the Americas, enslaved Yoruba people carried their traditions, including Ifa and Shango religious systems, where they became central to Afro-Caribbean identities like Lucumi (Cuba) and Nago (Brazil). Over time, converts to Yoruba spiritual practices also embraced the Yoruba identity, further spreading its influence. The Yoruba identity today reflects a synthesis of pre-colonial autonomy, colonial unification, and post-colonial political and cultural revival. While its roots lie in the Oyo Empire and external exonyms, modern Yoruba identity owes much to leaders, scholars, and the resilience of its people across continents.

In Latin America, most countries are generally peaceful and welcoming to religious minorities, including Hindus. The region is predominantly Christian, but it is known for its religious tolerance and multiculturalism. However, there are a few countries where Hindus or religious minorities might face challenges due to political instability, social conservatism, or general issues with crime and security. While none of these countries specifically target Hindus, certain factors could make them less safe or welcoming for Hindus or other minority communities: 1. Venezuela: Political Instability and Crime: Venezuela is currently facing significant political, economic, and social challenges, including hyperinflation, crime, and widespread poverty. While Hindus are not specifically targeted, the overall security situation in the country is poor. The government’s instability and social unrest can make life difficult for all minorities, including Hindus. 2. Honduras: High Crime Rates: Honduras has one of the highest crime rates in the world, particularly related to gang violence. Although religious tolerance is generally upheld, the overall environment of insecurity, poverty, and violence could pose risks for Hindus, particularly expatriates or immigrants from India or other countries. 3. El Salvador: Gang Violence and Crime: Like Honduras, El Salvador suffers from high levels of gang violence, which affects all communities. While there is no specific targeting of Hindus, the general climate of insecurity and the risk of crime make it a less safe environment for foreign communities, including Hindus. 4. Nicaragua: Political Instability: Nicaragua has experienced political instability and protests against the government in recent years. While Hindus are not specifically at risk, the tense political atmosphere and occasional crackdowns on civil liberties may make the environment less welcoming for religious minorities. 5. Guatemala: Religious Conservatism: Guatemala is a highly religious and conservative country, where evangelical Christianity has grown significantly. While there is no direct threat to Hindus, religious minorities may feel less comfortable in a society where non-Christian beliefs are less understood and accepted. The country also faces issues with crime and poverty, which can affect foreign communities. 6. Haiti: Political Instability and Crime: Haiti has been plagued by political instability, natural disasters, and high levels of poverty. Although it is predominantly Catholic, religious minorities like Hindus may face challenges due to the country's overall instability and the lack of strong protections for religious freedom. Haiti’s difficult living conditions make it a challenging place for foreign communities.

Religious freedom is a crucial yet vulnerable right, and sustaining it requires societies that understand its value. In my latest blog, discover how Love Your Neighbor Community (LYNC) is taking a unique approach in Central Asia, shifting from simply documenting challenges to fostering cross-cultural religious literacy and real-world collaboration in places like #Kazakhstan and #Uzbekistan. This is covenantal pluralism in action, creating positive steps toward religious freedom! Read more about our journey toward lasting impact. 👉 https://lnkd.in/gg8_9feY

Reflection: Promoting Religious Tolerance and Social Cohesion Early in my career, I had the privilege of playing a pivotal role in fostering religious tolerance and social cohesion. Our campaign, titled “I am a Believer, but I am also human, a brother, a sister, an artisan, a father, a mother, and a student,” sought to emphasize shared humanity beyond religious affiliations. Through this initiative, we bridged divides, encouraged empathy, and promoted inter-religious understanding. One of the campaign’s most impactful moments came during a workshop where Muslim and Christian groups came together to share deeply personal stories of survival during Boko Haram’s invasion of their town in 2014. These stories of escape and resilience not only brought to light the shared trauma experienced by both communities but also served as a powerful medium for healing and reconciliation. The courage, honesty, and willingness of participants to engage with one another helped break down barriers of fear and mistrust. This experience highlighted the importance of creativity, intelligence, and vision in crafting solutions to complex social issues. It taught me that when individuals from different backgrounds come together with an open mind and a shared goal, the results can be transformative. Why Youth Should Promote Peace and Justice Young people are uniquely positioned to champion peace and justice because they are agents of change, unburdened by the weight of rigid ideologies. By embracing diversity and fostering unity, youth can address the root causes of conflict—misunderstanding, prejudice, and division. Investing time and energy in promoting peace is not merely about addressing present challenges; it is about securing a better future. Acts of tolerance, like the ones shared in our campaign, create ripples that can transform communities. For young people, this work offers a profound sense of purpose: the knowledge that their efforts are contributing to a world where humanity takes precedence over division, and justice triumphs over discrimination. By devoting their lives to peacebuilding, young people not only help heal their communities but also set a powerful example for others, proving that change is possible and that unity is stronger than division. This is a calling worth pursuing, not only for what it achieves today but for the legacy it builds for

The Studies in Inter-Religious Relations in Plural Societies (SRP) Programme was launched #onthisday June 9, 2014, by Singapore's then President Dr Tony Tan Keng Yam, and current Chairman of the RSIS Board of Governors.   SRP focuses on examining how religious communities adapt their teachings to address the challenges of modern pluralistic societies. It aims to deepen the understanding of inter-religious relations, develop models for the constructive role of religions in peace-building, and generate knowledge to enhance social cohesion.   Dr Paul Hedges, Associate Professor of Interreligious Studies at SRP, recently published a piece on “Singapore’s Protection of Minorities: Religious Freedom and State Management”. The article examined Singapore’s approach to managing racial and religious harmony among the diverse communities. Read more here: https://lnkd.in/gWieVGaq   Find out more about SRP here: https://lnkd.in/gzDjxpjU

Religious freedom and diversity issues are rising challenges across the Western Hemisphere. Check out my United States Institute of Peace article about how the Organización de los Estados Americanos (OAS) and the Inter-American System have a vital role to play, but one yet to be fully realized. Promoting Peace and Stability in the Americas through Religious Freedom https://lnkd.in/enA9U6b8

More than 80 percent of the world’s population identifies with a religion. So why do we try to avoid the topic as much as possible? Growing up in New England, we were never to discuss religion–along with the topics of politics and sex–over dinner.  Religion is often seen as “too charged” of an issue to discuss, let alone embrace, by most governments, philanthropies, and human rights groups.  Organizations deeply embedded in global advocacy are strangely intimidated by the power of engaging with religion: Until about 2013, the US State Department’s Foreign Policy Institute conducted rigorous language training for diplomats heading overseas but virtually took a pass on any meaningful religious literacy.        This must change.  Religion is not the problem. It’s our inability to understand spirituality and the diverse faith traditions that move and motivate more than 6 billion humans.  Beyond conventional governmental and economic material solutions, we must learn to relate to people across cultural differences. Religious leaders and people of faith are critical to standing up to violence and sustaining peace.  Secular human rights activists, humanitarians, and diplomats serving any region must learn basic skills of religious literacy and engagement. Besides showing goodwill and cultural appreciation, learning about others’ religions can point the way toward peace.       Foreign policy and human rights professionals: Is your organization willing to engage with religion more deeply? For example, can you understand the latest conflict in the Middle East without understanding how many in the region interpret their scriptures, including their prophecies and expectations for what they call “end times”?   #Peace #Interfaith #URI #Together #YouareI P.S. Read about how to activate religious communities as a pathway to peace here:

Tariq Modood invites you to the book launch of 'The New Governance of Religious Diversity' on Wednesday, 25 Sept, 12.30 - 2pm, Toronto time. https://lnkd.in/geuKy8_d Join CERC in Migration & Integration for a virtual launch of a new book by former CERC Scholar of Excellence Tariq Modood and Thomas Sealy (both University of Bristol). Religious diversity is integral to our modern-day world but it raises new challenges for governments. Tariq Modood and Thomas Sealy set out to better understand the complexity of changing societies around the world, asking: ❓️ How do states include and accommodate religious diversity and should this change? ❓️ What are the key difculties facing states when it comes to governing religious diversity? The authors draw on original research to present new ways of analyzing the governance of religious diversity in diferent regions and argue for a new statement of multiculturalism to address the challenges.