July 17,2024

Repeat: A Message for President Bola Ahmed Tinubu.

By Leye Ige


This message was first published on February 2, 2018. It is being republished, with permission, at this time because it is as relevant, today, as it was in 2018, more so when your current economic initiatives demand its political equivalent. Furthermore, the “roforofo fight” alluded to manifested in the run-up to the elections and still manifesting, hence the relevance of republishing, unedited, with only the introduction and a Postscript added.

INTRODUCTION:

“The voice of one crying in the wilderness:“Prepare the way of the Lord;Make straight in the desertA highway for our God.” ------ Isaiah 40:3

Bola Ahmed Tinubu, this is the voice of one crying in the wilderness. Hearken unto it and it shall be well with you and by implication, the Global Yoruba Nation.

You are arguably the most effective political leader of the Yoruba Nation today, regardless of any assumptions as a pan-Nigerian leader. You are engaged in a life and death struggle with the forces of darkness ravaging Nigeria. It must be restated that the fortunes of Yoruba Nation as a major factor in Global African Emancipation is not limited to Nigeria’s geo-political confines and therefore cannot be constrained by it.

You must know that historically, all efforts at mixing the fortunes of the Yoruba with that of the Nigerian colonial architecture had always ended up in a misfortune for the Yoruba. And it is not fortuitous that the only manifestation of our potentials was through the attainment of Autonomous Self-Government between 1951 and 1959. This is not an advocacy for a Yoruba National Purity. Our history testifies to this, where it is on record that we are a welcoming and tolerant people, very liberal to non-Yoruba people and proved by our existentialism, where, traditionally, the Oba was (and is) the guarantor of the non-Yoruba rights and freedoms in his domain.

Despite these, all attempts to dissolve our particularities into Nigerian generalities have always ended disastrously. The famous and popular Afonja story powerfully illuminates this. Afonja was not a Muslim; yet he provided Ilorin as a haven for Muslims from the northern part of what later became Nigeria, partly because of his own strategic impulse at the then power-play in Yorubaland. These northern Muslims were intent on ramming their own brand of Islam through Yoruba throats although Islam predated their arrival in Yorubaland. The resistance to this brand of Islam led to their being regarded as violent interlopers in the land upon which Afonja formally declared Ilorin a place of respite for them. Despite this, they went ahead and destroyed Afonja and the Yoruba Nation lost Ilorin and environs to northern Muslim political control, which has continued till date.

M.K.O Abiola spent a large part of his financial fortunes in pursuit of Islamic development in the North, again, within a strategic political objective. Northern Muslims voted massively for him but when the time came to take up a stand against the then looming military shenanigans, they balked, largely because another “northern” Muslim would take overpower. They famously refused to be part of the pan-Nigerian coalition against the annulment of a fellow Muslim’s election thereby leaving the opposition to only the Yoruba, Muslims, and non-Muslims alike.

In both instances, Nationality prerogatives trumped religious solidarity; therefore, Bola Ahmed Tinubu, while you do not play up your religious affiliations, you must recognize the role of Nationality in any quest for political power in Nigeria. While this is true for all the major political organizations in the country, for the South, especially the Yoruba, it has been relegated to the background as a factor in Self-Determination, which is why Yoruba National Imperatives become confused with a pan-Nigerian agenda, all in the name of developing Nigeria into a modern geo-political entity. Yet, for the North, it is its raison d’etre; that is, controlling the center is its own end.

50 years after political Independence in Africa, the colonial architecture cannot engender any form of development for her various Peoples. Rather, the continent becomes merely a playground for International economic forces with a capability to reproduce its own internal elites for continuation of its economic hegemony while her hapless Peoples continue to wallow in deep material poverty as well as of consciousness.

Sustaining this economic playground requires a political façade, often procured through periodic cycle of elections usually dubbed as democracy, where victors in all African countries seem to have only one prescription for Africa’s development, which is always foreign investment, foreign investment and foreign investment supposedly aimed at creating jobs for the youths coupled with finely woven words on economic development. Yet, none of these African countries have been able to translate any of these into reality.

This is so, because the political agenda is yet to be fulfilled; such agenda being the imposition of one Ethno-Nationality over the others to bring about the homogenization of the cultures into one under the suzerainty of the other. This is the cause of inter-Nationality conflicts on the continent where one colonially favored Nationality will seek to impose its status on the rest and the cycle of violence goes on while the post-colonial state continues its economic parasitism unmolested.

Obafemi Awolowo attempted to reverse this phenomenon by combining the best of capitalist development and its social imperatives with a decidedly YORUBA world view. He also attempted to introduce this paradigm into the rest of Nigeria, with each Nationality/Culture as its own paradigm and the story of what happened to him is very well known. However, among the Yoruba, there is the continuous debate as to whether he should have “gone to the center or not” with differing answers. The bottom line is that Yoruba Nation became a victim of Nigeria’s post-colonial State architecture thus posing the problematic differently. It is not about going to the center or not, but the anti-colonial imperative of coming into being of the Yoruba Nation as a Nation for, and itself. This was the rationale behind the agitation for True Federalism anchored on Ethno-Lingual Categories.

Nigeria’s forces of darkness will avoid going for your jugular, that is, your physical annihilation lest you become another icon in the mold of Awo and MKO. But they will attempt to decapitate you with a debilitating strike, physically and politically, regardless of any number of your “private” meetings with the effective leader of APC and its presumed 2019 presidential candidate.

This has started in earnest, and it is not subtle, it is a “roforofo” fight. To your credit, you will not give up easily as doing so is not your habit; you will fight with all your strength, but you need to change the narrative. You need to change the name of the game. Your strength, that is, political savviness, strategic impulses, historical astuteness will not lead to victory, and by implication, victory for the Yoruba Nation. Bola Ahmed Tinubu, you must identify the golden bullet for victory. It is already available, waiting to be picked up.

The victory does not lie in aiming for Nigeria’s presidency, so this is not a matter of a new coalition for power and certainly does not lie in retaining Nigeria’s current political and economic formations.

Self-Determination/Autonomy for all the Peoples of Nigeria is the key.

Any form of Southern/Middle Belt solidarity, any handshake across Eastern or Northern Niger, MUST be anchored on Self-Determination/Autonomy for ALL, lest it becomes a route to your political decapitation mentioned above. Perchance others may foot-drag, the Yoruba Nation must not be carried along that route. The Yoruba Nation does not need to wait on them before pushing ahead. And that is the golden bullet.

Post Script.

Events since your Inauguration on May 29,2023 has further shown not only the “roforofo” fight but also the necessity to change the political narrative in such a manner that the 2027 elections will be conducted in a Re-Federalized Nigeria.

This is possible by making Re-Federalizing Nigeria through a new Constitution derived from a Constitutional Convention preceded by “Nationality or Zonal Referendums” which can also serve as a beacon for the rest of Africa.

It is written:

“So shall they fearThe name of the Lord from the west,And His glory from the rising of the sun;When the enemy comes in like a flood,The Spirit of the Lord will lift up a standard against him.” (Isaiah 59:19)

The enemy has indeed come in like a flood, to wit: the roforofo fight, economic policies and political choices now headed towards a Unitarist Nigeria with Local Government Administration domiciled in the Center.

Thank you.

July 14, 2023 
The Political traditions of our fathers
By abiodun KOMOLAFE

Right now, the Yorubas must have to build a leadership that honours their legacy. Again, remember the treaty that ended the Kiriji War, which sparked a rebirth in learning and progressive thinking! This led to a thirst for education, resulting in an explosion of investments in community scholarships, sponsoring individuals to pursue higher education, and the establishment of numerous primary and secondary schools. These efforts contributed significantly to the economic development of the Lagos Colony, driven by Yoruba entrepreneurship both within the colony and from the hinterland, as captured in the 1920 publication, 'The Red Book of West Africa'. This important work, now out of print, should be reprinted by the Development Agenda for Western Nigeria (DAWN), as the copyright has expired. 'The Red Book of West Africa' is a foundation of contemporary Yoruba history and a vital piece of economic history.

Coming home from there, the West African Students Union (WASU) was initiated on August 7, 1925, marking a significant milestone in the development of Yoruba leadership. This led to the formation of the ‘Egbe Omo Oduduwa,’ the Action Group (AG), and the AG's motto, 'Freedom for all, life more abundant', which embodied the critical thinking and ideological thrust that drove the region's developmental strides. However, it needs to be noted that the current Yoruba leadership has departed from this tradition of critical thinking and ideological drive, resulting in a decline from the economic and educational dominance achieved in the 1850s. Otto von Bismarck, the German economic anthropologist, drew inspiration from the ‘Osomalo’ financial intermediation methods used in Ijesaland to establish the German Landesbank system, widely regarded as one of the best banking systems globally. Highlighting this decline and its impact is essential.

Since 1945, British Finance Ministers have consistently praised the Landesbank system for its robust regulation, supervision and focus on lending to the real economy. In fact, the refinement of the Osomalo can be considered the foundation of development finance. However, it is ironic that Ijesaland, once a pioneer in innovation, has lost its way! Given its past achievements, Ijesaland should be at the forefront of new technologies like Artificial Intelligence (AI), Machine Learning (ML), Quantum Computing, Internet of Things (IoT), Electric and Autonomous Vehicles and Extended Reality (XR). Remember Christopher Alexander Sapara Williams, that Yorubaman from Ijesaland, who was the first Nigerian called to the Bar on November 17, 1879, and Oguntolu, his brother, who became a medical doctor through his sponsorship! It is also on record that Yorubaland made significant strides in education and professional development during the colonial and post-colonial periods, making the current decline even more striking.

Truth be told, the political traditions of our ancestors are not solely defined by struggles and sacrifices; they are also characterized by exceptional leadership and vision. Many of our forebears were inspiring leaders who motivated others to work together towards a common goal. With a clear vision for a brighter future, they tirelessly strove to make it a reality. The political legacies of our ancestors are exemplified by the courageous leadership and unwavering commitment to justice displayed by icons like Mahatma Ghandi and Nelson Mandela. For instance, Gandhi's guiding principles in India's fight for independence and Mandela's steadfast resolve against apartheid inspired movements and mobilized masses to take action. Their leadership not only shaped the course of history but also continues to inspire generations to stand up for justice and equality

The political landscape of the Yoruba nation has been profoundly shaped by the visionary leadership and unwavering commitment of our fathers. They tirelessly fought for the emancipation, development and prosperity of their people. From Obafemi Awolowo's championing of federalism and economic empowerment to Moshood Abiola's courageous advocacy for democracy and human rights, our fathers' politics has been defined by an unrelenting dedication to the welfare and advancement of the Yoruba nation. Despite the challenges and setbacks that have marked our political journey, their unwavering dedication, courage in adversity, and unshakeable belief in our people's potential remain a beacon of hope and inspiration, reminding us that politics can be a powerful force for good and that leadership can transform lives.

Awolowo's political philosophy, which guided our fathers, was rooted in the pursuit of regional autonomy, economic development and social justice. His vision for the Western Region, later adopted as the blueprint for the Yoruba nation, was founded on federalism, democratic governance, and economic empowerment. This leadership inspired a generation of Yoruba leaders, including Samuel Akintola, Adekunle Ajasin, Abraham Adesanya and Bolanle Gbonigi, who continued to champion Yoruba unity and progress.

Now, to the questions: why have successive leaders not been building upon the legacy of our fathers, learning from their experiences and/or charting a new course that honours their memory and fulfils their vision for a brighter future for our people? Why have the sacrifices, achievements and the transformative power of courage and leadership of our heroes’ past not been inspiring and guiding us towards a more prosperous and united Yoruba nation? Why has the state of STEM (Science, Technology, Engineering, and Mathematics) among the Yoruba people today become a sobering disgrace to the extent that it now demands our urgent attention and collective action?

Let it be noted that the political traditions of our fathers are not just a legacy of the past but also a clarion call to a more just and equitable world. They represent an informed and educated society that mobilizes others to work towards a common goal. Currently, the Yoruba people are lagging behind, and our leaders' limited vision has hindered our progress. When a supposed Yoruba leader engages in behaviours that are unYoruba, ranting and raving without restraint, it's a clear sign that a grand rethink is overdue. When a Distinguished Senator of the Federal Republic openly confesses to, and vaingloriously gloats in buying votes in an election that was supposed to be free, fair and credible, and society looks on as if nothing is amiss, then something has happened to us as a race. Take it or leave it, this is not the Yoruba way!

Our greatest challenge is clinging to the past, desiring its comforts without the willingness to pay the price. Regrettably, Yorubaland is now vulnerable to Nigeria's shifting political landscape. We've forgotten that our relevance is measured by our achievements at home. The motto of the Yoruba Tennis Club, 'Awa Lo Yo Saaju,' (We are the ones destined to make things happen) echoes loudly today. It is a crying shame that demands immediate action, a planned reboot to restore our heritage.

As we navigate the complexities of modern politics, there’s an urgent need for a radical re-evaluation in Yorubaland, a return to our original development plan. It's time for us to engage in meaningful conversations with history and reclaim our heritage of excellence, lest we risk losing our footing in the march of progress. Again, it is doable! It all comes down to vision and strategy. When Noah had a clear vision, he built the Ark, but when he lost sight of it, he succumbed to temptation. Samson's vision gave him the strength to slay lions, but when it faded, he fell for Delilah's schemes. John's vision enabled him to baptize Jesus, but when it wavered, he doubted whether Jesus was the ‘One who’s to come or we should look for another.” Even the serpent in Genesis, once a benevolent guide, became a destructive dragon in Revelation. These examples remind us that vision and strategy are essential for success and survival. The harsh truth we tend to ignore will inevitably confront us, unyielding and undeniable. So, time is not on our side; and there's no alternative. We must act now!

May the Lamb of God, who takes away the sin of the world, grant us peace in Nigeria!

*KOMOLAFE wrote in from Ijebu-Jesa, Osun State. He can be reached via (ijebujesa@yahoo.co.uk)

Redefining Authority: The Political Theology of Rejection in Mark 6: 1-6
(Republished from "The Political Theology Network)

By Jasmine Devadason 
Jasmine is originally from Church of South India, currently working as a Learning and Development officer for the North West Region of the Methodist Church in the UK. Jasmine served as a Tutor of Hebrew Bible at STETS, Salisbury before moved to Manchester. Jasmine worked for the Diocese of Manchester as a World Mission officer and later ordained by the diocese. She has completed her PhD from the University of Manchester on examining the Book of Job from a Dalit Woman’s perspective.

He left that place and came to his hometown, and his disciples followed him. On the Sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, “Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” And they took offense at him. Then Jesus said to them, “Prophets are not without honor, except in their hometown and among their own kin and in their own house.” And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief.

Mark 6:1-6

Introduction

When I served as a curate, a local family asked to have their child christened at our church. I responded eagerly to their email and suggested we meet to discuss the details. However, when the mother came to my office, her reaction was unexpected.

She began by asking, “Are you a Christian minister?” Her question implied doubt, likely because of my Indian origin. I assured her I was indeed a Christian and the minister of our church. She continued to inquire if there were other ministers she could speak with. Eventually, she bluntly stated, “Sorry, we want a white man to do the christening for our child,” and left. This encounter highlighted several prejudices: that I couldn’t be a Christian due to my Indian origin’ that an Indian woman couldn’t be a priest in the Church of England and a deeper bias with a stated preference for a white minister.

This experience was deeply personal. The rejection was based on my identity, with my background as an Asian woman determining my perceived not having ability to function as an ordained priest- the ability to belong in the Church of England.  Reflecting on this, I think of Mark 6, where despite witnessing Jesus’ miracles, the people of his hometown questioned him. Their six questions reflected their perception of Jesus’ background, which influenced their acceptance of him:

• “Where did this man get these things?”
• “What’s this wisdom that has been given to him?”
• “What are these remarkable miracles he is performing?”
• “Isn’t this the carpenter?”
• “Isn’t this Mary’s son and the brother of James, Joseph, Judas, and Simon?”
• “Aren’t his sisters here with us?”

These questions underscore the perceived impossibility of an ordinary person becoming extraordinary. By weaving the themes of rejection of agency, wisdom, and identity, I will explore the political theology of rejection in Mark 6:1-6.

The Rejection of Jesus’ Agency

The first question, “Where did this man get these things?” relates to the source of Jesus’ power, a recurring theme in Mark’s Gospel. The identity of Jesus and the origin of his authority are frequently questioned, highlighting the tension between societal expectations and Jesus’ reality.

In a world where authority is typically held by those in positions of power, Jesus stands out as an anomaly. He is portrayed as an ordinary man, devoid of any conventional background of power or prestige, yet he wields extraordinary authority, performing miracles and healing the sick. This stark contrast challenges established norms and forces people to confront their deeply ingrained beliefs about power and authority.

This struggle is deeply rooted in social and religious norms that dictate who can possess authority and perform great deeds. The prevailing view is that extraordinary abilities and authority are reserved for those with notable lineage or status, making Jesus’ humble origins a point of contention.

In Mark, Jesus’ authority is depicted as deriving not from human power but from a divine source. This divine authority contrasts with earthly authority that seeks to dominate and control. Jesus’ authority, however, serves others, bringing restoration and wholeness rather than subjugation and dominance.

Mark’s Gospel invites readers to re-evaluate their understanding of power and greatness. It challenges the notion that true authority and extraordinary capabilities are confined to societal elites, presenting a radical vision where the divine can work through the ordinary, where true power lies in service and compassion rather than control and coercion.

The Rejection of Jesus’ Wisdom

The second question focuses on Jesus’ wisdom, uniquely highlighted in Mark, where “wisdom” (sophia) is mentioned only in this context. In Hebrew tradition, wisdom is intrinsically linked to power, especially divine power. By questioning Jesus’ wisdom, the people subtly question his divine power and express disbelief. How could an ordinary person from Nazareth possess divine power? This skepticism is rooted in the belief that wisdom and power are tied to status and background.

In many cultures, wisdom is often seen as a trait of the elite. This is reflected in historical contexts, such as the Indian caste system, where wisdom is traditionally associated with the highest caste, the Brahmins. Such systems reinforce social hierarchies and limit access to knowledge and power for the marginalised.

Against this backdrop, Jesus’ humble origins and profound wisdom present a radical challenge to entrenched norms. The people of Nazareth, knowing Jesus as a carpenter’s son, struggle to reconcile his ordinary background with the extraordinary wisdom he demonstrates. This question about Jesus’ wisdom highlights a broader societal resistance to the idea that wisdom and divine power could emanate from someone of lowly origins.

Jesus’ wisdom offers an alternative perspective that subverts traditional notions of power and authority. It suggests that true wisdom is not confined to the elite but is accessible to all, regardless of background. This democratisation of wisdom is revolutionary, implying that divine insight and understanding can be found among the ordinary and marginalised.

Moreover, Jesus’ use of wisdom contrasts with how wisdom is often employed by the powerful. In many societies, wisdom is used to maintain control and oppress others. In contrast, Jesus’ wisdom is used to heal, liberate, and serve. His teachings and actions demonstrate that wisdom should be a force for good, bringing about positive change and uplifting those in need.

The questioning of Jesus’ wisdom in Mark’s Gospel serves to underline a significant theological and social message. It calls readers to reconsider the sources and purpose of true wisdom and power, challenging the idea that such gifts are exclusive to certain groups. Through Jesus, wisdom is redefined as a divine gift meant to heal and liberate, offering a transformative vision of what it means to be truly wise.

This advocates for the democratisation of wisdom and power. Democratisation of wisdom promotes the accessibility of wisdom to everyone, emphasising that it is not an exclusive trait of the privileged or educated classes. It challenges social hierarchies that restrict access to knowledge and wisdom based on social or economic status, advocating for an inclusive vision where everyone’s insights and understandings are valued. By demonstrating that Jesus’ wisdom comes from a divine source rather than traditional avenues of education or status, the text empowers individuals by affirming the validity and value of their experiences and understandings. This inclusive and collaborative approach to wisdom fosters more equitable and just communities, both in religious and secular contexts.

The Rejection of Jesus’ Identity

Labelling Jesus as a ‘carpenter’s son’ was an attempt to diminish his status, reducing him to an ordinary labourer. This reflects societal bias where humble professions are undervalued. Manual labour and trades are seen as inferior to scholarly or leadership roles, and those engaged in such professions are often not afforded the same respect. By calling Jesus a craftsman, his detractors aimed to undermine his authority and extraordinary abilities.

Referring to Jesus as “Mary’s son” rather than by his father’s name is unusual and potentially insulting, hinting at illegitimacy. In a patriarchal society where lineage and identity are tied to the father’s name, this label serves to marginalise Jesus further. Typically, sons were identified by their fathers, so this deviation breaks with tradition and subtly discredits Jesus, questioning his legitimacy and authority.

Mentioning Jesus’ brothers, who have patriarchal names, emphasises his ordinary family background. This detail fuels the scandal of his extraordinary claims and actions, underscoring the disbelief that arises from his familiar and humble origins. In a society that values social status and heritage, Jesus’ simple, working-class background clashes with expectations of a prophet or person with divine authority. The names of his brothers—common and unremarkable—highlight the contrast between Jesus’ modest upbringing and the remarkable nature of his ministry.

As Ched Meyers (128) points out, the fact that Jesus comes from Nazareth in Galilee further intensifies the dislocation of symbolic space. Nazareth, a small and overlooked village, was seen as insignificant and marginalised within the broader context of the first century. Its obscurity and lack of prestige made it a place of little repute. This sentiment is captured in Nathaniel’s remark, “Can anything good come out of Nazareth?” (John 1:46), reflecting the common view of Nazareth’s perceived insignificance.

These labels and reactions highlight a significant message of the Gospel: the divine can manifest in the most unexpected places and people. Jesus’ life and ministry challenge the conventional wisdom that associates greatness with high status and noble birth. Instead, they present a vision of a world where divine power and wisdom are accessible to all, regardless of background or social standing. This message is radical and transformative, offering a new understanding of authority and legitimacy that transcends societal norms and prejudices.

This also critiques the legitimacy of authority based on identity. The questioning of Jesus’ origins and my encounter with racial and gender biases reveal how societal norms often invalidate authority and worth based on factors like ethnicity, gender, and social status. This reflects a broader struggle against discriminatory practices that marginalize individuals based on their identity.

Conclusion

The political theology emerging from this narrative calls for a redefinition of authority and leadership. It emphasises qualities like service, compassion, and the capacity to heal and liberate over traditional markers of power like wealth, status, or lineage. This redefinition has profound implications for how leadership is perceived and practiced in both religious and secular spheres.

The political theology of wisdom as presented in Mark 6:1-6 is profoundly relevant in today’s world. It challenges the traditional hierarchies and elitism that still permeate many aspects of society. By advocating that true wisdom and authority are not confined to societal elites but are accessible to all, this theology encourages a more equitable distribution of power and knowledge. In contemporary contexts, where issues of inequality and social justice are increasingly prominent, this perspective calls for the recognition and empowerment of marginalised voices. It emphasizes that wisdom and insight can emerge from any background, promoting inclusivity and collaboration. By redefining authority and wisdom as rooted in service, compassion, and the common good, this political theology offers a powerful framework for addressing modern social challenges and fostering a more just and inclusive world.

Reflecting on my experience with the family who rejected me as a minister, I realise the importance of resilience and affirming one’s identity. Despite their bias against my background, I persisted in my role, drawing strength from the example of Jesus. Like him, who continued his ministry despite rejection and prepared his disciples to face similar challenges, I found a lesson in persistence and dedication. This narrative inspires a vision of a more inclusive society, recognizing and valuing true power and wisdom regardless of background.

In a world that often overlooks the extraordinary in the ordinary, we are called to open our eyes to authority in unexpected places and to challenge our prejudices. While society tends to seek greatness in grand gestures and prestigious titles, the divine frequently manifests in unassuming forms. Whether it’s a humble carpenter’s son from Nazareth or an unexpected voice in our communities, true authority and inspiration often emerge from the margins.

This perspective encourages us to seek the divine in everyday encounters and to value voices that challenge our preconceived notions. By doing so, we affirm our identities and contribute to building an inclusive society that appreciates diverse expressions of wisdom and authority.

My journey as a minister wasn’t one of solitary struggle. When the family that initially rejected me approached my incumbent, they had to confront their gender bias since she was a woman. Their preference for her white skin made them reconsider, but she stood in solidarity with me, stating that if they could not accept me, she would not serve them either. This act of solidarity was a powerful challenge to their prejudices, emphasizing the strength found in community and the importance of standing together against discrimination. True ministry, as this demonstrated, embraces acceptance, love, and justice rather than appeasing biases. This shared commitment to these values highlights the transformative power of unity in confronting exclusion.

Everyone is called to stand firm in their convictions and support those facing prejudice, striving to build a community where everyone is valued and accepted. Together, we can work towards a world that celebrates diversity and inclusivity, recognizing the extraordinary in the ordinary and the sacred in the overlooked. By supporting each other, we can create a society that reflects the inclusive and loving nature of the divine, where all are welcomed and cherished.