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

The Dark Legacy of Religious Justification for Slavery and Oppression Throughout history, the influence of religious authority has played a significant role in shaping societal norms and justifying actions that have had devastating effects on marginalized communities especially in Africa. One notable figure in this narrative is Pope Nicholas V, who served as the Pope of the Roman Catholic Church during the 14th century. His papal decrees provided a troubling foundation for racial discrimination and enslavement. Pope Nicholas V issued permissions that allowed for the enslavement of black individuals, equating them to animals devoid of souls. This dehumanizing perspective laid the groundwork for widespread exploitation, violence, and systemic oppression against black people. It was under this religious sanction that European powers, particularly Portugal, began their brutal practices of capturing Africans from coastal regions and transporting them across continents to places like Brazil and America. The legacy of such actions did not end with slavery; it continued through colonial endeavours exemplified by figures like King Leopold II. In his infamous letter regarding his intentions in what is now known as the Democratic Republic of Congo, Leopold instructed missionaries not to teach local populations about God or morality because he believed they were already aware. Instead, he urged them to instill a sense of subservience through religious indoctrination—encouraging Africans to accept their suffering on earth with promises of heavenly rewards. This manipulation extended further into policies that shaped societal structures in colonized nations. For instance, various church-led initiatives contributed to oppressive systems such as apartheid in South Africa—a stark reminder that religious institutions have historically been intertwined with state power in ways that perpetuate inequality. As we reflect on these historical events today, it becomes crucial to acknowledge how deeply embedded beliefs originating from church teachings have contributed to mentalities surrounding race and identity within black communities. Understanding this context allows us to confront ongoing issues rooted in these past injustices while working towards healing and reconciliation. Conclusively, examining the intersection between religion and historical oppression reveals a complex web where faith has been used both as a tool for liberation and an instrument for control. Recognizing this duality is essential as we strive for social justice today. NzeIkayMedia ✍️ #highlights @Everyone  #NigeriaDeservesBetter #AfricaDeservesBetter

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.

To promote my vision for a Greater Israel plan, the following initiatives and principles are essential: 1. Fostering Reconciliation Among Judaism, Islam, and Christianity Establish regular interfaith dialogue forums involving religious leaders to identify common values. Reform religious education to promote understanding and eliminate biases among the three Abrahamic religions. Organize joint religious and cultural events in shared sacred sites, such as Jerusalem, to encourage mutual respect and cooperation. 2. Promoting Governance That Respects Diversity Implement shared governance models at local levels to maintain a balance of power between religious groups. Guarantee freedom of religion and equality for all, ensuring that every faith community can worship and live without discrimination. 3. Building Foundations for Economic and Social Peace Create a cooperative economic zone that fosters collaboration across religious and ethnic lines. Provide equal access to education and healthcare to avoid disparities and ensure inclusivity. 4. International Support and Mediation Engage impartial third-party mediators to build trust and resolve conflicts. Leverage the support of the United Nations and international NGOs to introduce programs that promote interfaith harmony. 5. Leveraging Culture and History Protect and preserve the historical and cultural heritage of all religious communities as shared assets. Promote cultural exchange programs, including arts and sports, to bridge divides and foster community building. 6. Phased Implementation of the Peace Process Work with local communities to build trust and establish small-scale cooperative initiatives. Establish peace zones as pilot areas to test and demonstrate models of coexistence and collaboration. 7. Addressing Extremism While Upholding Peace Intervene when extremist actions threaten regional peace, ensuring that such interventions are just and aligned with international law. Prioritize minimal force, civilian safety, and human rights in all actions. Collaborate with local residents, moderate factions, and international partners to counter extremism and stabilize the region. 8. Post-Intervention Peacebuilding Provide reconstruction aid to rebuild communities affected by conflicts and support long-term social and economic stability. Deploy multinational peacekeeping forces to maintain stability and prevent the resurgence of violence. Key Focus The Greater Israel plan aims to establish a region where religious, cultural, and economic diversity coexist peacefully, guided by principles of transparency, fairness, and collaboration. This vision seeks to transform historical challenges into opportunities for unity and long-term prosperity, creating a model for peaceful coexistence that resonates beyond the region.

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

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

I am thrilled to share that an article I wrote with the FORB Women's Alliance, "After Lemon: New Opportunities for Women’s Rights and Security Abroad Under Bremerton," has been published! Many thanks to Lou Ann Sabatier for her support on this. I am so glad we could get this out ahead of next week's International Religious Freedom Summit. I hope this prompts critical, essential conversation at the summit on where religious engagement and foreign policy goes after Bremerton. This is a vital piece to read for those involved in international religious freedom or engagement work, as no one else has directly discussed the abrogation of Lemon and the implications for American foreign policy. Now that the Lemon test is dead, we have to kill Lemon culture, which still dominates the bureaucracy of American foreign affairs operations. Despite the tectonic shift Bremerton was, many agencies have not adapted to the abrogation of Lemon. I hope this article helps by pointing to a new path forward for religion and foreign policy in line with American history and traditions. While I know many are pessimistic today, executive orders did not call for the cessation of aid but the realignment of aid with American values and interests. There is a rich heritage we can turn to for guidance, and Bremerton asks us to. https://lnkd.in/e2EcWgsF

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

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: