Economics of religious cultism could explain Shakahola horror

Controversial preacher Paul Mackenzie. [File, Standard] The little, previously unknown village of Shakahola in Kilifi has shaken the religious, cultural and socio-economic foundations of the nation to the core. The emerging foul smell from this village has swept away the sense of decency from national and sub-national institutions including the intelligence and security apparatus, the Judiciary, the County government and the local community leaders. By association, the stench has found its way into the corridors of the most sacred offices in the land if the accounts trending on social media are anything to go by. This explains the risks of public officials failing to draw a clear distinction between the conduct of State affairs and their private religious beliefs. That said, this article is not intended to wade into the extensive public debate on the religious discourse of what has happened in Shakahola. Furthermore, I claim no expertise on religious matters. For the purpose of bringing this discussion into the right context, two questions are emerging: Is poverty and economic deprivation likely factors to push people into cults? and, is it about time that government regulated religious activities to protect its citizens against wolves in sheep's skin? Evidence One of the famous attempts to relate religious fanatism with economic deprivation was advanced by German Philosopher Karl Max when he opined that 'religion is the opium of the masses'. This implies the advancement of social inequality by propagating a worldview that justifiies oppression in society. In an article in Psychology Research titled "Cult Membership: What factors contribute to joining or leaving?" published in November 2017, M. Rousselet et al. argues that cults have evolved from psychological manipulation to addictive disorders. A cult is seen as an organised group or a solitary person whose purpose is to dominate cult members by using psychological manipulation and pressure strategies. Rousselet and his colleagues interviewed and conducted clinical profiles of 31 former cult members. The study established there were similar characteristics between cult members and addiction disorders. Three main factors that were found to lead into or failure to leave cults were persistence despite damage, social precariousness and importance of familial support when leaving a cult. The axes for improvement to protect community members from cultism were regulation to limit their social presence, social and therapeutic follow-up when a member leaves the cult and familial support to maintain a link with those who exit cults. In an article on Penn Today on August 29, 2019, Tina Rodia argues that the followers of cults see themselves as believers or even disciples, but not as cult members. A different article on Course Hero (www.coursehero.com) views religion as an economic tool for exploitation of the masses. This view is based on a historical perspective where oppression was accepted as a normal part of life on earth and considers it as a means to get everlasting reward in the afterlife among the main religions of Christianity, Judaism and Islam. This perspective has been exploited by the elites and middle-class in society not only to reap more resources and power, but also to maintain the unequal status quo. History records that religion impedes scientific success and development, and obstructs the use of reason. Police exhume bodies from shallow graves in pastor Paul Mackenzie's land in Shakahola, Kilifi County on April 25, 2023. [Kevin Macharia/Interior] Coming closer home, Chiluba Kabinga of the Zambian Law Development Commission argues a case in support of regulating religious activities in Zambia. He views religious exploitation as the use of spiritual ideas for personal gains or selfish motives. Thus, religion becomes a means of acquiring wealth and fame and not a way to help the people. The most common forms of religious exploitation is financial, health endangerment and sexual abuse. In Kenya, you do not need a painstaking research to find evidence on this across the country. All you require is a casual flipping across the tens of government-licensed TV channels and radio stations. It seems the horrors of Shakahola have finally pricked the conscience of the religious fraternity of the extremism within their ranks. The government is coiled in shame how so many people were trafficked into their graves without the intelligence and security apparatus noticing for so long. Rough journey ahead While it is true we are a country of short-lived memories, especially when the lives involved are those of hoi polloi, the events of Shakahola will live with us for a long time. Whether the government, the religious community and us a society will learn from these shocking activities of Paul Makenzi, only time will tell. What is certain, however, is that it will not be a walk in the park to sanity. There will be legal, socio-cultural, economic and political landmines to navigate through in order to find a sustainable solution to religious extremism in the country. Five points will prove pivotal. One is the provisions of Articles 8 and 32 of the Constitution. Article 8 exclusively declares there shall be no state religion in the territory of Kenya while Article 32 guarantees the freedom of conscience, religion, belief and opinions. It is these articles that have probably made it very easy for Makenzi to escape justice and continue his operations since his first contact with the law back in 2017. How we interpret Article 24 together with these provisions will be key. Two is the economics of religious activities in the country. This is an industry that has no barriers to entry, but with demonstrable huge profits. Under the guise of spirituality, any body is free to start a religious movement, give it whatever name they wish and ascribe whichever title they chose for themselves. No capital requirements, no universal qualifications nor accountability systems. 110 bodies have been exhumed at Paul Mackenzie's farm in Shakahola, Kilifi, as of April 27, 2023. [Omondi Onyango, Standard] All you need is a smooth tongue, theatrics and alien claims to attract impressionable and gullible masses. Even very educated people lose their sense of reason to some religious charlatans. Many of the religious groups have adopted a franchising business model to plant churches, albiet with no standards or regulations. All the franchisees have to do is to find their followers and remit the agreed percentage of financial collections to their supreme father, the franchiser. Three is the deeply entrenched societal believe that our capitalistic economic model has freebies for the poor masses. Truth be told, religious charlatans have exploited this to maximise their profits. Millions of Kenyans still belief their religious Dads and Mums have powers to prophesy prosperity in their lives without any work or effort on their part. This is in direct contravention of Biblical teachings that promises to bless the work of our hands. In fact, the Bible demands those who do not work must not eat. Four is lack of governance structures for majority of the religious organisations. In many places of worship, the religious leaders, together with their spouses and immediate family members, are supreme royalties, neither incapable of fault nor questioning. They wield absolute power on how the finances and other resources are managed. Only saints are capable of such levels of trust with public resources, not human beings with natural predispositions to greed. Finally, is the cancer of corruption that has permeated every sphere of our public life. The political leaders have exploited the very same religious vulnerabilities of the masses to maximise political dividends. The more troubling question in the minds of every rational Kenyan is: who were on 'brother Paul''s payroll within the security ranks, administration, Judiciary and in the local community leadership to aid in keeping his activities secret for all these years?

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