Alcoholism is endemic in Nigeria’s traditional religion and society. This abuse is especially common at New Yam festivals,
Some say Africans drink a lot because their religious heritage promotes drinking, leading to abuse. However, peer pressure, selfishness, a lack of self-control, bad parenting and not religion push persons with reward deficiency syndrome into alcoholism, according to this research.
Over the last three decades, researches have shown that there is an incessant increase in the level of alcohol consumption and abuse in Africa, especially among youth and teenagers. In 2011, the World Health Organization (WHO) asserts that South Africans consume about 5 million litres of alcohol yearly. With this figure, the country is rated among countries, which suffer alcohol abuse (Amoateng, Setlalentoa & Udomboso
Interestingly, most of the alcohol consumed in Africa are unrecorded. The reason as explained by Ferreira-Borges, Parry and Babor (
The focus is often on alcohol consumption among teenagers and young adults in educational institutions in the majority of discussions about alcohol use and abuse in Africa. There has not been much discussion of African traditional religion as a contributing factor to this existential quandary. Scholars have mostly disregarded this crucial topic in the present because of the controversial theory that African traditional religions are progressively going out of style because the bulk of indigenous people practices Islam and Christianity. The article makes the case that the abuse is not caused by religion in and of itself, but rather by greed, a lack of self-control, peer pressure, indiscipline and a lack of moral upbringing. Despite the fact that some African traditional religious beliefs and practices – such as reverence for ancestors, drinking, entertaining guests and strangers and the desire to uphold ancestral cultural practices – tend to encourage alcohol use, many people abuse the drug regardless of their religious affiliation.
With the increasing number of alcohol industries and the health and social problems occasioned by abuse of alcohol in the continent, little has been done to sensitise and enlighten rural dwellers on the need to reduce the intake of alcohol. The article asserts that if adequate sensitisation and enlightenment campaign on the effects of alcohol abuse are not carried out, the level of alcohol abuse in the continent will increase directly proportional to the increasing number of alcohol industries in the region. Therefore, the article posits that the plausible panacea to this existential problem bedeviling the continent is an adequate enlightenment campaign and education.
According to Blum et al. (
The question of whether or not moral judgement affects addiction has reportedly been debated for a very long time, according to Gold (
Because it emphasises that human neurotransmission disorders in combination with contextual factors – rather than a person’s religion – are the primary cause of alcohol and other psychoactive substance consumption, this theory is very pertinent to the topic at hand.
The qualitative research technique is used in this study together with an ethnographic research strategy. The qualitative research method, which is more interested in the whys and hows, makes a different kind of meaningful contribution to understanding human realities (Bengtsson
The researchers have to utilise inductive reasoning to get to conclusions about the facts at hand and use content analysis, to arrange the information and present it objectively and impartially (Berg
One of the difficulties encountered in any research on African traditional religion and culture is the herculean task involved in distinguishing African religious beliefs from African cultural practices: a problem immanent in Judaism as well. African traditional religious beliefs and cultural practices are interwoven and intertwined – their traditional religious beliefs permeate every aspect of the cultural life of the people. For example, the agricultural and masquerade festivals as well as various cultural ceremonies of the people all have religious undertone. Therefore, with the trending issue of alcohol abuse in Africa occasioned by cultural influence, this has propelled scholars to carry out research on the nexus between African traditional religious beliefs and the existential problem of alcohol abuse in the region.
It has been established that the delicacies in Africa and their various drinks are constituents of their culture but the fundamental question that seeks redress is the issue of alcohol consumption in Africa. Historically, the use of alcohol for religious and cultural purposes among traditional Africans is as old as the history of the people. As compared with Christianity and Islam, African traditional religion does not condemn the consumption of alcohol by adherents. Speaking on the religio-cultural consumption of alcohol in African, Dumbili (
There are different variances of alcoholic drinks in Africa, and each varies from one ethnic group to another. Among some ethnic groups, the consumption of locally distilled gins is prevalent as it is the case in the South-South geopolitical region of Nigeria, while others consume more palm wine. In some cases, the locally distilled gins are consumed as traditional medicine, that is, when it is combined with different herbs and roots. Awosusi and Adegboyega (
In Africa, past and present, alcohol is one of the major items enshrined in the list given to a would-be husband for traditional marriage rites and to a family as an item for the funeral rites of their deceased. It is one of the items demanded by a traditional religious priest as a gift to appease the gods of the land. Alcohol is used for pouring of libation to the gods of the land and to the ancestors (the living-dead): a common religious practice in Africa. It serves as one of the items used by Necromancers to summon the spirit of the dead and one of the items used by rainmakers to command rain. In Akwa Ibom State, Nigeria, research shows that initiates of
However, in recent times, it has been observed that a plethora of youth and adult consume excess alcohol (beer, locally distilled gins and palm wine) during funerals and traditional marriages. This has been attributed to the availability of the product during these ceremonies, especially when the families involved want to prove their worth. At this juncture, it becomes imperative to state categorically that African traditional religious beliefs and cultural systems do not support the abuse of alcohol. Although African traditional religion and culture do not prohibit the consumption of alcohol, it does not imply in any sense that they encourage the excessive use and abuse of alcohol. The issue of alcohol abuse in African traditional religion and culture is a recent development and has become an issue that cuts across every religion of the world. For example, it is a known fact that Islam absolutely condemns the use and abuse of alcohol, but Abdulmalik et al. (
Generally, there is no strict policy regulating the production, sales and advertisement of alcohol in Africa. Morally, African societies frown at the excessive use of alcohol, but nothing can be done to stop its consumption considering its relevance in African traditional religion and culture. A critical look at the accelerating rate of alcohol abuse in Africa shows that it would not be out of place to state logically that the increase in the number of alcohol industries in Africa is directly proportional to the increasing number of abusers in Africa: a problem that is posing a serious threat to health and progress of the continent. Nevertheless, it is imperative to state categorically that alcohol abuse in Africa marks the transition from the religio-cultural relevance of alcohol to the industrial and commercial or economic benefits. Setlalentoa et al. (
The effects of alcohol abuse in Africa are a complex issue as its output is detrimental to the individual, family and the society at large. According to Adeloye et al. (
As a psychoactive substance, alcohol consumption distorts the human brain by impairing the user’s ability to reason and causing inability to retain things in the memory. Newbury-Birch et al. (
It has been observed that many alcohol abusers also consume other psychoactive substances such as cigarette, cannabis sativa, tramadol and many more. Alcohol consumption and abuse in Africa and the world at large have destroyed many lives and have sent many to their early graves. In spite of the health implications or problems associated with alcohol consumption the number of alcohol users in Africa is incessantly increasing at a geometric ratio (Ajayi, Owolabi & Olajire
A participant, argued that:
‘When people are under the influence of alcohol, they can do the unimaginable. I have seen and heard of how siblings and relatives stab each other seriously because of the power of alcohol. Alcohol has rendered many of the youths in community useless; some are suffering from Schizophrenia and others are thugs. This is not something only found in community; it is common in Africa as far as alcohol consumption is a tradition of the people.’ (Michael Unam, Ikot Abasi, Akwa Ibom State, Nigeria, Focus Group discussion interview)
It is said that youth are the future of a nation, but the reverse is the case when the youths are addicted to alcohol consumption. The social and health implications of alcohol abuse are clear indications that it is against nation building.
Many scholars have postulated various strategies and ideas for combating the problem of alcohol abuse in Africa, bearing in mind that the use and abuse of this psychoactive substance vary from one country and/or region to another. For example, in Nigeria, it has been established that the level of psychoactive substance abuse is prevalent in the northern region of the country with drug abuse taking the lead. Although the proposed solution to this phenomenon in Africa may be similar, but the paradigm may not necessarily be the same in all the countries of Africa. Nevertheless, it is pertinent to notice that the appropriate method of proffering solution to an existential problem of this nature is to examine the source of the problem.
Compared with Stone et al. (
From the FGD carried out, most of the participants state categorically that they are not aware of the medical implications of alcohol abuse. All they know about alcohol is that its excessive use intoxicates.
One of the participants, avers that:
‘I no know say combine (local gin and herbs) they kill oooo, because we dey drink am plenty like medicine. I get different types of combine for my house. For my village we dey drink am well well like water, because we dey make am.’ (Inyene Ifiok, indigene of Ikot Abasi in Akwa Ibom State, Nigeria, Focus Group discussion interview)
Another participant posits that:
‘I know say Ogogoro dey make person loss weight but I no know say e dey kill person. I dey drink well well any time I go my village, my people no dey joke with Kai Kai and Palm wine.’ (Ndubuisi Okezie, indigene of Ndoki in Rivers State Nigeria, Focus Group discussion interview)
The level of awareness of the health implications of alcohol-related illness in Nigeria and Africa at large is staggeringly low. Cooper (
In Africa, many scholars and concerned citizens have raised worries over the high level of alcohol and drug abuse among students of different institutions of learning, especially by those in higher institutions. For example, Adejoke et al. (
One of the participants in response to the given question posits that:
‘Education has not and can never be one of the factors responsible for alcohol abuse in Nigeria.’ (Bright Onugha a native of Umuosi Ndoki in River State Nigeria, Focus Group discussion interview)
He argues vehemently that the reason students in secondary schools and higher institutions abuse alcohol is the product of peer influence. Zirra (
A participant avers that:
‘I got into alcohol abuse due to the influence of friends and course mates and some emotional problems I had while in the university, regardless of the fact that I was aware of the health implications.’ (Effiom Ekpeyong, a native of Ikot Asuquo in Akpabuyo LGA, Cross River state, a graduate, Focus Group discussion interview)
Another participant, states that:
‘I don’t drink alcohol but I have friends and relatives who do. What I can say about this is that, I think they are influenced by the society. You know in this part of the world no one condemns the use of alcohol we only frown at those who abuse it. But, you must understand that once it becomes a habit then abuse becomes unavoidable. My pain is that most of the abusers of alcohol in the city are educated young adult. They did not learn this habit in school rather they got it from the society – relative, friends and neighbours.’ (Matthew Ncha, a native of Boki LGA, Cross River state, an elite, Focus Group discussion interview)
Yangyuen et al. (
Considering the rate at which consumers of alcohol are increasing in Africa, radical enlightenment awareness and campaign on the health and social implications of alcohol abuse should be carried out. The United Nations Office on Drugs and Crime (UNODC) under the auspice of the WHO in 2017 adumbrates how alcohol abuse can be controlled using the education sector. It asserts that teachers, health practitioners and other staff working in the institution of learning should be well trained on the strategies to apply. Alcohol abuse should form a discourse in the curriculum, and there should be policies against the use of any psychoactive substances within the school environment. Furthermore, the government should place a ban on adverts of alcohol and its sale in public places as it creates a positive picture of alcohol consumption. The enlightenment campaigns should be performed through different socio-cultural groups, religious bodies and institutions of learning. This goes to strengthen Cooper’s (
Apart from the religious beliefs and doctrines on the need for peaceful coexistence and moral virtues, research shows the different roles undertaken by various religious bodies in providing succor to people in distress situations like those in the prison, psychiatric homes, hospitals, refugee camps, internally displaced person’s camps and those who are bereaved. Beyond reasonable doubt, no core adherent of any religion can be corrupt. One of the challenges bedeviling the human society is that many pretend to be adherents of a particular religion but do not imbibe the principles of the religion. Many use religion as a pretext for perpetuating evil and committing heinous crimes, especially in Africa. It is imperative to observe that African traditional religion promotes an upright lifestyle, justice and peace, and these are the needed tools for nation building, which could be harnessed in the fight against alcoholism. Religions generally teach love, respect, truth and obedience; all these promote peaceful coexistence including African Traditional Religion (Ibenwa
In our contemporary epoch, it is self-evidence that most young adults spend most of their time on social media and watching football channels, and most of the adverts on these channels are alcohol products. Therefore, to curb this menace, the enlightenment and awareness programmes should be projected on the social media platforms available and adverts on alcohol-related diseases should be aired on different sports channels and other mass media platforms. Awosusi and Adegboyega (
Although many have attributed the problem of alcohol abuse in Africa to African traditional religion and culture owing to its acceptance or approval of alcohol consumption, the article submits that this existential problem is neither a product of African religious beliefs nor the traditional beliefs of the people rather it is the product of greed, a lack of self-control, peer pressure, indiscipline and a lack of moral upbringing. It goes to mean, therefore, that RDS, which serves as a driving force compelling compulsive alcohol consumption in individuals, should be treated and the alcoholic educated and enlightened on the danger and retrogressive characteristics of abuse of alcohol. As we have seen that African traditional religion and culture had ethical norms that guide the use and consumption of alcohol; this compelled traditional Africans to drink responsibly. Alcohol and drug abuse in Africa is a contemporary problem – one borne out of the spirit of the epoch. The spirits of the epoch are fame, immorality, corruption, pride and individualism. From the Focus Group Discussion carried out, the result shows that many young adults who consume alcohol are naïve of its health implications. On this note, the article submits that the plausible remedy to this epochal problem is education and enlightenment campaign on the social and health implications of alcohol abuse. This enlightenment campaign should be performed through the mass and social media, socio-cultural groups and by incorporating it in the educational curriculum. Nevertheless, it is imperative to notice that this problem cannot be eradicated completely in as much as alcohol consumption and production are part of African religion and culture rather it can be minimised.
We appreciate Dr Rome Aboh, the Post Graduate Committee Chairman, the Department of English and Literary Studies, University of Calabar, Calabar, for finding the time to proofread and edit this work.
The authors have declared that no known conflicts of interest exist in this article.
E.C.E. as the lead author was responsible for the conception of the idea, data arrangements, analysis, writing of the initial draft, the literature review and most aspects of this article. E.O.J. contributed in the gathering of data as well as in writing part of the literature review for this research.
This article followed all ethical standards for research without direct contact with human or animal subjects.
The data for this article are not available for access by a third party except on permission.
The views and opinions expressed in this article are those of the authors and do not necessarily reflect the official policy or position of any affiliated agency of the authors.