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" "I found the humanist outlook to be more realistic than religion. Humanism related to me directly, to human beings that I saw and interacted with. That was unlike religion that focused mainly on gods and spirits, which I could not see or really interact with. I also noticed that religion encouraged people to be dishonest, to claim to be seeing what they are not seeing or to be in communication with somebody when they are in communication with nobody. Religion encouraged fakery. So, some of these issues led to me embracing humanism.
(born July 26, 1970) is a Nigerian human rights advocate and secular humanist. Igwe is a former Western and Southern African representative of the , and has specialized in campaigning against and documenting the impacts of child witchcraft accusations. He holds a Ph.D from the Bayreuth International School of African Studies at the in Germany, having earned a graduate degree in Philosophy from the University of in .
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For too long, African societies have been identified as superstitious, consisting of people who cannot question, reason or think critically. Dogma and blind faith in superstition, divinity and tradition are said to be the mainstay of popular thought and culture. African science is often equated with witchcraft and the occult; African philosophy with magical thinking, myth-making and mysticism, African religion with stone-age spiritual abracadabra, African medicine with folk therapies often involving pseudoscientific concoctions inspired by magical thinking. Science, critical thinking and technological intelligence are portrayed as Western — as opposed to universal — values, and as alien to Africa and to the African mindset. An African who thinks critically or seeks evidence and demands proofs for extraordinary claims is accused of taking a “white” or Western approach. An African questioning local superstitions and traditions is portrayed as having abandoned or betrayed the essence of African identity. Skepticism and rationalism are regarded as Western, un-African, philosophies. Although there is a risk of overgeneralizing, there are clear indicators that the continent is still socially, politically and culturally trapped by undue credulity. Many irrational beliefs exist and hold sway across the region. These are beliefs informed by fear and ignorance, misrepresentations of nature and how nature works. These misconceptions are often instrumental in causing many absurd incidents, harmful traditional practices and atrocious acts.
Creationism is not just an issue; Creationism is the issue and exists in its both young and older Earth formations. That means in Nigeria people subscribe to the notion that the Earth was created whether it is a few thousand years ago or tens or hundreds of thousands of years ago. The belief is that Earth came into being through a divine decree. People often show disdain for science because it challenges their creationist ideas.
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The two dominant religions have fantastic rewards for those who cannot think, the intellectually conforming, unquestioning and obedient, even those who kill or are killed furthering their dogmas. They need to be told that the skeptical goods — the liberating promises of skeptical rationality — are by far more befitting and more beneficent to Africans than imaginary rewards either in the here and now or in the hereafter. Today the African continent has become the new battleground for the forces of a dark age. And we have to dislodge and defeat these forces if Africa is to emerge, grow, develop and flourish. To some people, the African predicament appears hopeless. The continent seems to be condemned, doomed and damned. Africa appears to be in a fix, showing no signs of change, transformation and progress. An African enlightenment sounds like a pipe dream. But I do not think this is the case — an African Age of Reason can be on the horizon! The fact is that there are many Africans who reason well and think critically.