European Journal of Special Education Research
ISSN: 2501 - 2428
ISSN-L: 2501 - 2428
Available on-line at: www.oapub.org/edu
doi: 10.5281/zenodo.439967
Volume 2 │ Issue 3 │ 2017
RELEVANCE OF THEOLOGICAL INSTITUTIONS IN
DISABILITY DISCOURSE AND ADVOCACY IN NIGERIA
Helen Ishola – Esani
Ph.D, The Dean, Faculty of Education,
Nigerian Baptist Theological Seminary,
Ogbomoso, Nigeria
Abstract:
The concern of this paper hinges on the fact that over the years, there have been the
sensitizations of theological institutions in Africa towards disability discourse. It was
observed that theological education hardly engage in disability discourse. Hence, the
Ecumenical Disability Advocates Network (EDAN), a Project of the World Council of
Churches (WCC) has attempted to integrate disability studies in the curriculum of
theological institutions as a starting point in equipping students towards meeting the
spiritual needs of people with special needs. Therefore, this paper takes a cursory look
at perceptions and attitude of people towards people with disabilities in the Nigerian
society. It explores the nature and purpose of theological education, and highlights the
journey of EDAN on the integration of disability studies in theological institutions.
Finally, it itemizes ways by which theological institutions could engage in disability
discourse and advocacy.
Keywords: advocacy, disability discourse, EDAN, people with special needs,
theological education
1. Introduction
In Africa and Nigeria in particular, significant emphasis has not been laid on disability
discourse and advocacy related issues by theological institutions. A cursory look at the
curriculum of theological institutions reveals a drought of courses on disability studies
or courses that relates to Persons with disability. Although the Nigerian Baptist
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© 2015 – 2017 Open Access Publishing Group
125
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RELEVANCE OF THEOLOGICAL INSTITUTIONS IN DISABILITY DISCOURSE AND ADVOCACY IN NIGERIA
Theological Seminary, Ogbomoso and a few other theological institutions have few
courses related to this subject, taught occasionally to students who are interested in it. It
is not out of place to say that the inclusion of disability and disability advocacy related
courses in the curriculum of theological institutions should be an intentional activity,
which is monitored to its utmost intent.
Consequently, stakeholders in the field of theological education have recently
embarked on a rethinking mission aimed at providing an all-encompassing theological
education curriculum, which involves efforts towards meeting the spiritual needs of
persons with disability. This is considered as a total ministerial formation programme.
The need to minister to the disabled has not been given due attention, both at
theological education and the level of church ministry. The failure in doing this could
be attributed to varying motifs, which may include: cultural prejudices, exclusive or
negative theological perspectives, social stigmas and taboos. These factors have often
led to the exclusion and isolation of people with disabilities (PWDs).
In the event that PWDs suffer neglect or being isolated by friends, peers, family
members, and members of the community they belong, or they are denied,
discriminated and excluded from active involvement in spiritual, social and
developmental life of the Church or accused as being cursed by God; the pertinent
question that arises from this experience is why do theological institutions and Christian
ministers remain silent? It is crystal clear that there is no unity in churches without
acknowledging the gifts of PWDs present in those assemblies. This is resultant from the
fact that all people with or without disabilities are created in the image of God and
called to an inclusive community life in which they are empowered to use their gifts for
the edification of the body of Christ. This inclusive community of all, the people of God,
is holy in Christ irrespective of the physical state of their bodies and level of
psychological functioning (Longchar, 2007).
The concept of theological education is described basically as an effort towards
the development of people through a formal course of study. The development of
people is done, through equipping individuals with biblical knowledge, skills,
competence and attitudes needed for Christian ministry to God s people and entire
creation. The formal course of study is operated through curricular activities (that is, the
courses taught). Longchar (2007), the Joint Consultant of Ecumenical Theological
Education for ‚sia and Pacific of WCC and CC‚ stated that the Ecumenical Disability
Advocate Network (EDAN) has drawn the attention of all that without the inclusion of the gifts
of persons with disabilities, we cannot talk about the unity of the church. It is often said that
% of the world s population have one form of deformity or the other .
When governments through special schools and other avenues, engage in
disability issues and endeavour to reach out to people with disabilities, then theological
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education and educators also need to deliberately engage meaningfully in ensuring that
education given to their students include the ministry to people with disabilities
(PWDs) whose needs are special and very much included in the task of the Great
Commission (Matt. 28: 19-20; Mark. 16:15-18).
The education of persons in the discipline of theology, towards identifying and
meeting the needs of PWDs is a worthy task for all theological institutions, theologians,
pastors, Christian educators and educators generally. Therefore, this paper is essentially
tasked with how theological institutions can meaningfully engage in disability
discourse and advocacy for PWDs in Nigeria. In the context of this paper, disability
discourse refers to disability studies, which connotes a general examination of the term
disability as a social, cultural, and political phenomenon It also emphasizes how disability
is defined and represented in the Nigerian society. According to the Centre on Human
Policy, Law and Disability Studies, disability studies have a diverse area of academic
inquiry, which is both interdisciplinary and multi-disciplinary because no singular
academic discipline can place a claim on Disability studies. Rather, it is central to many
over lapping disciplines informed by scholarship from theology, education, sociology,
law, policy studies, cultural studies, philosophy, gender studies, communications and
media
studies,
literature,
political
science
and
the
arts
(www.disabilitystudies.syr.edu/what/whatis.aspx). Advocacy is used in this paper to
mean the support and encouragement theological institutions will give towards
meeting the needs of PWDs as people whose needs are special and needs special
attention.
The United Nations Convention on the Rights of Persons with Disabilities
reported that over one billion people or about 15 per cent of the world population live
with some form of disability. About 10 per cent of children in Africa have one form of
disability or the other. In Nigeria there are 19 million physically challenged persons
(The Punch, June 18, 2013). World report on disability in 2014 also showed that there
were about twenty two million Nigerians with one or different form of disability. The
emergence of these reports reveals that a significant part of the world s population live
with disability and this calls for deep concern from theological institutions in Nigeria
among other stakeholders, to be involved in reaching out to these persons with special
needs especially those in their immediate environs such as those in Nigeria.
2. Perceptions and Attitude of People towards PWDs in the Nigerian Society
In some other parts of the world, persons with disability seldom receive attention and
care from abled persons, most especially, if they are not knit by family ties. This
phenomenon is compounded by the realization that persons with disability are treated
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as second-class and object-of-charity or in certain cases, abandoned. In most or some
places, they are subjected to prejudicial attitudes and discriminatory acts by the abledbodied majority. Society keeps them ignorant, neglected, abandoned and dependent by
denying them access to formal education and employment opportunity (Longchar,
. They are viewed as persons who are not visibly or physically whole or have a
kind of deformity to be beneath or below the standard of a normal social crowd or
setting (McCloughory and Wayne, 2002).They are sometimes regarded as invalid or
inadequate . These categorized differences label disabled persons from what society
understands as perfect
Shrout,
. Consequently, the notion of rejection is created
and acceptability of disabled persons becomes difficult to attain in the society.
As earlier noted, there are some cultural beliefs and practices which influence the
attitudes and philosophy of life with respect to PWDs or the issue of disability.
Historically, many African communities had superstitious as well as false beliefs about
disabilities and PWDS. For example, disability was considered as an affliction, and a
consequence from God as a result of bad action by the person(s) affected or the family
members. A few plausible examples of bad actions are punishment for sin committed,
taboos, telling lies, killing an innocent person, violation of restricted days, supernatural
powers/evil curses and many more ( Longchar, 2011).
Furthermore, within some ethnic groups and communities in Nigeria, it is
generally believed that the person disability is either a curse form the gods or has been
disabled through an act of witchcraft. In either case, the family with a disabled member
is stigmatized. Okafor
stated that some local ancient mythology has it that the
disabled are social outcasts serving retribution for offences of their fore fathers. Specifically in
Nigeria, the prevalent attitude of people towards PWDs is governed by stigmatization
(Omouabi, 1989), just as certain social stigmas are associated with disability (Osukwu,
. This cascades into vulnerability and marginalization on the part of the person
with disability. There is a dearth of an enabling environment and an institutional
framework for PWDs persons to realize their full potentialities (Ojo, 2012).
According to Osukwu (2010) the situation is worst when it is a woman that has a
disabled condition – the marginalization and prejudice is heightened. This is
corroborated by The Nigeria Federal Ministry of Women Affairs and Social
Development, Policy on Rehabilitation, 2013 in a document wherein it articulated the
discrimination and marginalization against women with disability, making them
experience double jeopardy, first as women and second, as women with disabilities.
This, and other unfavourable perceptions and societal isolation of women living with
disabilities make them have continued experience of setbacks as well as put them at
greater risks in life and subject them to living with severe psychological problems and
low self-esteem (Osukwu). In like manner, the same Policy on Rehabilitation
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emphasizes that Nigerian children with disabilities have over the years suffered neglect
owing to the fact that they are perceived, to be incapable, ill, a source of social misfit
and a burden to their families and the society at large.
According to the Centre for Law Enforcement Education (CLEEN) Report (2004),
PWDs are least cared for and they experience widespread discrimination as most
families in Nigeria who have disabled persons as members are afraid of being ridiculed
and laughed at by their neighbours and the public. Therefore, they keep the person
with disability indoors and in isolation, (especially, people with physical expressions of
disabilities). By such measures, the disabled person is prevented from participation in
normal educational, economic, political and social activities (Akhidenor, 2007).
Prevention from involvement in normal activities such as mentioned, makes them feel
alienated, not equipped or enabled and are deprived of contributing to the society
where they belong.
3. Nature and Purpose of Theological Education
Theological education is a part of the life and mission of churches in their respective
situations. It equips men and women to participate in their church s evangelical drive,
witness and service to people in the different contexts of the world. In other words,
theological education is an intensive and structured preparation of men and women of the
church for participation in the ministry of Christ in the world. (Theological Education in
North East Asia, report of the Seoul consultation, 1967)
Theological education can be seen from both broad and narrow perspectives. For
instance, from a broad perspective, it is not restricted to professionals and specialized
institutions, but it encompasses the totality of Christian community reflecting on its life
together in worship and fellowship, on its missionary commitment in the world, and on
those aspects of its Biblical and confessional heritage and tradition that guides it in all it
does. In this broad perspective, theological education is central to the life of the whole
Christian community (Ecumenical Responses To Theological Education in Africa, Asia,
Near East South Pacific, Latin America and Caribbean, 1976). From a narrow
perspective, theological education is concerned with the preparation and continued
training of professional leadership for churches.
A number of churches have established structures to enable this more formal
education process take place (Ecumenical Responses To Theological Education in
Africa, Asia, Near East South Pacific, Latin America and Caribbean, 1976). Following
the rise in lay leadership movements and the popularity of theological training by
extension programmes implemented by many theological schools, irrespective of the
cause or the result, the concept of theological education at all levels has shifted or has
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broadened its operation from what was previously confined to professional or clerical
training to the task of equipping the entirety of God s people for the work of ministry.
Oghenekevwe (2009) opined that theological education is an education that is
God - centered and structured to meet the total needs of man namely: physical, and
social, psychological and spiritual. Adetunji and Akinbobola (2012) added another
dimension by describing theological education in both implicit and explicit terms.
Implicitly, it is the process of preparing for a religious vocation as seen in the ministers
of the good news revealed in Christ Jesus. Explicitly - it is the process of providing
God-called men and women with knowledge, skills, competence or usually desirable
qualities of behaviour or character. These are provided by a formal course of study,
instruction or training the school provided for such trainings and moulding of lives are
called theological seminaries or theological colleges.
The underpinning purpose of theological education in theological institutions is
holistically weaved around the fulfilment of the global vision of Christ s Great
Commission. Specifically, The purpose of most theological institutions can be found in their
vision/mission statements as well as aims/objectives. These can be found in their governing and
administrative documents like catalogue and prospectus (Ayandokun and Enyioha, 2012),
one of such examples is that of the Nigerian Baptist Theological Seminary (NBTS),
Ogbomoso, Nigeria. Its purpose is clearly articulated as
an academic institution,
providing high-quality theological education and professional training for God-called men and
women to help meet the need for effective leadership in the work of churches, schools and the
denomination not only in Nigeria but also in other parts of Africa.
One out of the seven objectives is to equip people to fulfil the total mission of
God for the World today (NBTS, Catalogue 2011-2015).
4. EDAN’s Work on Disability Discourse and Advocacy in Theological Institutions
The Ecumenical Disability Advocates Network (EDAN) is a Programme of the World
Council of Churches (WCC on persons with disabilities. ED‚N s is principally saddled
with the task of advocating for the inclusion, participation and active involvement of
persons with disabilities in spiritual, social, economic and structural life of the church in
particular and the society in general. It is situated within the group which harnesses
WCC work on marginalized groups which include Persons with Disabilities, Dalits,
Indigenous people, the issue of racism and forced migration. EDAN was established
after the WCC 8th Assembly in Harare, Zimbabwe in 1998 on the realization that WCC
needed to ensure a sustainable structure for the continued work of disability concerns
in the agenda of the church Kabue,
. ‚mong other focus of ED‚N s activities and
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operations is the introducing of disability discourse in churches and theological
institutions.
According to Kabue (2013) the journey of EDAN on disability discourse in
theological education began in 2004 with the first meeting of the deans of theological
studies from five institutions jointly organized at Limuru Conference Center by EDAN
and the St. Paul s University-Faculty of Theology. The aim of the meeting was to
discuss how to initiate disability discourse in theological institutions, giving attention to
awareness, advocacy and pastoral theology that is relevant to persons with disabilities.
A four-day workshop organized in Nairobi, Kenya, in August 2004 brought together
representatives from St. Paul s United Theological College, Limuru, Kenya United
Theological College of West Indies, Kingston, Jamaica; Stockholm School of Theology,
Stockholm, Sweden; Asia Theological Seminary, Lungsod Quezon, Philippines and
Lutheran Senior Seminary, Brazil.
Also in attendance were five EDAN representatives from Sweden, United States,
Jamaica, Ghana and Kenya; representatives from The United States National Disability
Committee along with three other independent theologians from the United States. A
generic disability studies curriculum emerged from this consultation, which has been
adapted for use in institutions globally as deemed appropriate. Those who attended the
Limuru consultation promoted the curriculum in the institutions that they are
associated with.
In 2007, work began with the Association of Theological Education Seminaries in
South East Asia (ATESEA), and in 2008 with the Latin America Theological institutions
Association and the South Pacific Associations of Theological Seminaries. Varied
approaches were taken by the different associations in relation to the original draft
curriculum and included adaptations, infusion with other disciplines and contextual
insertions as necessary. Work with theological associations in Africa has progressed
slowly. However the All Africa Conference of Churches (AACC) in seeking to address
the WCC work on ecumenical theological education is providing a conduit through
which EDAN can work. That journey has taken the following steps:
i.
A 2010 workshop with the West Africa Association of Theological Institutions
(WAATI) in Ghana. WAATI comprises of the Anglophone countries of Nigeria,
Ghana, Sierra Leone, Liberia, and The Gambia.
ii.
In 2011 (at the NBTS Ogbomoso), August 2014 (at Institute of Churches and
Society, Samonda, Ibadan, Oyo State) and 2015 (Catholic Institute for West
Africa, Port Harcourt) similar workshops were held in Nigeria. Currently the
outcomes of the workshops is being published in a book to be used as a resource
materials among other EDAN books for the teaching of disability studies in
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theological institutions in Nigeria and other WATTI institutions (Ishola-Esan,
2015).
iii.
In February 2012, the first workshop for the Association of Theological Education
in East Africa (ATIEA) was organized in Nairobi.
iv.
In April 2012, French speaking West and Central Africa had their workshop in
Nairobi with additional workshops in progress.
v.
In July 2013, work was initiated with the Association of Theological institutions
in Southern and Central Africa (ATISCA) in Lusaka, Zambia, in July 2013 with
plans for follow up work in 2014.
In addition to the above studies done in South Asia, Latin America and the
Pacific, there is an engagement with the National Council of Churches in Korea, as well
as associations in Myanmar and Indonesia. In all instances, the workshops begin a
process followed by advocacy regarding the engagement of curriculums in the life of
institutions. This journey was informed by the belief that long term impact in
influencing the church, in providing space for the expression of persons with
disabilities in its spiritual, social and development life, requires a multi-dimensional
approach. First, it is necessary to ensure that the leadership of the church was engaged
in discussing disability as a vital part of the witness and mission. Secondly, as the
foundation for the continuation of this process, it was necessary to focus on the training
of ministers. My focus here is the work with theological institutions and ministerial
formation Kabue,
. The most suitable foundation through which the churches could
best be engaged in disability discourse is the introduction of Disability studies in Theological
institutions
Kabue,
.
5. Theological Institutions, Disability Discourse and Advocacy for PWDs in Nigeria
There are several avenues through which theological institutions could engage in
disability discourse and advocacy. EDAN has done the sensitization through the
instances of disability discourse (curriculum) development frameworks for several
theological institutions including those of Nigeria. This sets the ball rolling for proactive
and pragmatic steps to be adopted for a sustained success of the work of EDAN.
Below are some recommendations:
1. Increasing knowledge, skills, competence and attitudes: Knowledge, skills,
competence and attitudes are embedded in the curriculum contents, learning
experiences and its successful implementation. Knowledge acquired by students
during training in theological institutions should be increased beyond that which
the curriculum contains and presents in the past and currently. This is to be done
by the deliberate inclusion of disability discourse in the curricula of such training
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programme. PWDs are part of the task of the Great Commission (Matt. 28:19-20;
Mk. 16:15-18). The Great Commission is a global mission covering all nations and
all disciples thereby adhering to the total mission of God for the World.
Moreover, increasing knowledge, skills, competence and attitudes will demand a
new way in teaching-learning process. Since the concerns on PWDs involve a
multi-dimensional character, a disciplinary approach will not be sufficient to
unravel the complexity in it. Engaging different disciplines will be more helpful.
How do we study it? One may start collecting knowledge and information about
PWDs with the help of a medical doctor and a social worker, make an analysis,
raise the biblical and theological perspectives and conclude it with some
reflection on concrete action. Provision should be made for direct exposure to the
concrete situation and struggles of persons with disabilities. Case-studies
involving PWDs in the teaching sessions and relevant reports and analysis of the
problems will deepen learning (Longchar, 2007). The writer of this paper had
engaged a case study (a PWD to assist in teaching –learning of disability
discourse as a course in the one week minim ester teaching programme of the
NBTS in January 2015. The outcome of such learning has been the deepest ever
as evaluation reports were received from the students who offered the course as
compared with those who took the course earlier.
2. Adopting a theology of inclusiveness: This contributes to Disability Studies and
presents disability itself as part of a diversity and richness, which should be
reflected in the disability discourse for an educational programme for PWDs
Kamba,
. Kamba
citing ‚ubert s
which expressed that in a
theology of inclusiveness, a person who has a disability needs to be recognized
as God s creation, as a person created to connect to all life in perfect harmony.
Despite this, people with disabilities (PWDs) around the world still feel set apart,
marginalized in relation to others (apparently able-bodied people). This means
that, despite the efforts of the rights movement for people with disabilities,
spearheaded by the United Nations Convention of the Rights of Persons with
Disabilities, the life of the PWD continues to be marked by the experience of
discrimination, prejudice and inequality.
3. Promoting positive attitudes toward disability: There is need to change the
attitudes that prevent any sort of interaction with PWDs (Ajuwon and Sykes,
1988). Public enlightenment work in schools, churches, communities should
begin the process of educating people in order to eradicate superstitions about
causation of disabilities, and to modify the fears and myths about PWDs that
create misunderstanding and inhibit normal interaction (Ajuwon, 2008). The
process of promotion of changing attitudes is a worthy venture for theological
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institutions. Furthermore, this will lead to an enhanced social acceptance and
participation by both students in training and the PWDs themselves in schools,
churches and society.
4. Enabling the theological community to do away with certain prejudices and
misconceptions
that
have
been
infused
by
Christian
traditions
and
interpretations that have been uncritically perpetuated. We have a notion that
disability is something `abnormal . They are silently and in some case
consciously marginalized in Christian theology. However, experience of
disability is in no way a negligible experience that theological discourse can
afford to ignore, because if it is ignored, it limits the opportunity for both
reflection and presence. If theology is silent about disability, it poses barrier for
people with disabilities to be partners in theological task of the believing
community (Prabhakar, 2006).
5. Synergizing and partnering with Faith-based communities: Theological
institutions in partnership with Faith - based communities and other church
denominations affords an opportunity of a collaborative effort to responding to
needs of PWDs in whatever measure could be helpful. Steps of advocacy could
also include consistent attempts at sensitizing and creating awareness about
PWDs in the communities and society at large. Specifically, theological education
should also in the course of introducing disability discourse to her students
educate them on advocacy awareness as they go to lead God s people in
churches or other contexts) as advocates and should led the followers to
committed to advocacy services not only on behalf of their fellow members but
other members of the society who have disabilities (Valdez, 2014).
6. Making the infrastructures of theological colleges and seminaries more disability
friendly . For example, providing a ramp at the entrance of the building would
create a context where people who use wheel chair enter and interact with others
(Longchar, 2007 citing Prabhakar, 2006). This step has been taken by NBTS, after
the workshop organised by EDAN in 2011 held at the NBTS, Ogbomoso, Nigeria.
7. Promoting leadership inclusiveness: Theological institutions should advocate for
and teach, and exemplify leadership inclusiveness as against leadership of
exclusion both in churches and organizations that are linked to theological
institutions.
6. Conclusion
The crux of this paper elucidates that education in whatever context should result in
transformation, positive change on humanity and the society. If theological education is
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RELEVANCE OF THEOLOGICAL INSTITUTIONS IN DISABILITY DISCOURSE AND ADVOCACY IN NIGERIA
to play a transformative role in communities and fulfil their original purpose, then an
all-inclusive educational approach which takes into cognizance the education of their
students on reaching out to PWDs and PWDs being involved in the training process of
persons who engage in the responsibility of the Great Commission should be top-notch
such that, their graduates will be sensitized towards the ministry to people with special
needs just as governments and other stakeholders continually bet involved and
concerned in disability discourse and advocacy.
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