Keywords: Nigeria, new religious movements, Christianity, society, culture, identity

Modern Nigeria is of interest not only to businessmen, economists, politicians and the military. It is also attractive for an anthropologist who pays attention to the religious component of the local culture. This country is known for its religious diversity: it happens that representatives of 60 faiths live in a town with a population of 2-3 thousand people, and in a large city the nomenclature of religious associations, including new religious movements, can reach several hundred people.

One of the most striking manifestations of the dynamics of spiritual culture in Nigeria is the emergence of so-called new religious movements. The term "new religious movements in Nigeria" is used to refer to religions founded in the 20th century. Nigerians or immigrants from other African countries who have lived in Nigeria. The emergence of new religious movements was supposed to serve to satisfy their spiritual needs. This, in particular, is pointed out by the well-known Nigerian religious scholar F. M. Mbon2. Note that the term "new religious movements" also applies to other non-Nigerian-based new churches in sub-Saharan Africa ' ⁵.

The term was proposed by the British researcher of new religious movements and "independent churches" G. W. Turner, who paid special attention to the spiritual life of the African continent.⁴ The "novelty" of these movements is not due to the short period of existence of these associations, but to their difference from both traditional (autochthonous) African beliefs and from the dominant religions of non - African origin in Africa-Christianity and Islam.

F. M. Mbon writes about the expediency of applying the term "new religious movement" to the "Brotherhood of the Cross and Star" (BCS) that emerged in Calabar and the Yoruba churches grouped under the general name " Ala-Dura "(see below), arguing that this is due to the qualitative specificity that they, being the result of interaction Nigerian beliefs and Christianity are based on both religious traditions, creating their own systems from the recycled elements.

In the Russian literature, the term "Afro-Christianity"is used to define the phenomenon of syncretism, Christianity, and traditional African beliefs, which is widespread both geographically and chronologically. According to the American anthropologist D. H. Crumley, in Nigeria in the 1990s, 38% of Christians belonged specifically to Afro-Christian churches of various origins.

CHURCHES OF ALADUR

One of the most striking examples of the synthesis of individual elements of Nigerian (Yoruba) religious culture and Christianity is the church direction "Aladura".

D. H. Crumley describes this phenomenon as follows: "Aladura is a unique Yoruba expression of Afro-Christian church life, differing from both "African churches" and Pentecostal-charismatic churches-

Wei is known for its unique blend of selected Yoruba traditions with the "spiritual privilege" of Western Christian traditions." The rise of the Aladura movement in the first half of the twentieth century is associated with the activities of West African healing prophets who speak the Yoruba language.

The word "Aladura" comes from the Yoruba word al adua (praying people). They are so called because of their propensities to prayer, purpose, prophecy, visionary thinking, dreaming, and other charismatic gifts and activities. They are often led by a charismatic figure. Despite the similarity of the churches of the Aladura group, each of them has its own religious dynamics.⁷

Not all churches of this group emerged in the first half of the 20th century: the Celica Church of Christ was founded in 1992 in Ibadan and celebrated its 20th anniversary in 2012.8

The Aladura movement includes a number of popular churches: the Apostolic Church of Christ, the Redeemed Christian Church of God, the Mountain of Fire and Miracles Ministries, the Deeper Christian Life Ministry, and the Eternal Sacred Order of the Cherubim and Seraphim (BCOXC)⁹, The Church of the Lord-Aladura, the Heavenly Church of Christ, and the Most Glorious Church of Christ. Since 2004, there has been an association of "classical" churches of this direction - "United Churches of Aladura", which includes the All - Russian Orthodox Church, the Church of the Lord-Aladura and the Heavenly Church of Christ.

The scale of these organizations ' activities can be illustrated by the example of the Heavenly Church of Christ, an international religious organization with offices in Benin and Nigeria10: the Beninese capital of Porto Novo has its Supreme Headquarters, while the Nigerian state of Lagos has its international headquarters. The number of adherents at the beginning of the XXI century reached 5-6 million people. The church has its own English-language website - celestial-church.com which, in particular, provides audio broadcasts of the New Testament texts in languages and dialects spoken in Nigeria, as well as in European languages, including Russian, and tells about the activities of parishes of this church in the USA, Canada, Great Britain, Ireland, and Central Europe (in the Netherlands, Austria, Spain, Germany, France, and Italy), Asia (New Delhi parish), and Africa (Nigeria, Benin, Ghana, Guinea, Togo, and South Africa).

Administratively, the church is divided into 18 dioceses (territorial units of ecclesiastical administration). Of these, 12 are "African": dioceses of Nigeria, Benin, Ivory Coast, Ghana, Togo, Congo, Senegal, Cameroon, Mali, Niger, Sierra Leone, and Gabon. There are also dioceses in Canada, the United States, Italy, France, Central Europe, and the so-called overseas Diocese. In Nigeria, there are: in Abuja (Federal Capital Territory) - 1 ward, in Lagos State - 44, Kano - 7, Kwara - 1, Ogun - 9, Ondo - 6, Oyo - 9, Osun - 2, Rivers-3 wards.

Some other churches of this trend also have a large number of followers not only in Nigeria, but also in other countries.

* Some Afro-Christian churches are not so distinctive and are the result of an institutional split in mission churches. For example, with more than 1 million members, the "African Church" emerged in 1901 as a result of a conflict between Anglican missionaries and a group of African Christians. Doctorally and liturgically, this church is still close to Anglicanism (author's note). See: The African Church - https://www.oikoumene.org/en/member-chur-ches/the-african-church

Thus, the Church of the Lord - Aladura ¹¹ unites 3.6 million people and 2 thousand pastors around the world. In addition to Nigeria, it is represented in Benin, Ghana, Liberia, Sierra Leone, Togo, the United Kingdom and the United States. Its seminary, Aladura Theological University, is affiliated with Lagos State University and provides pre - and post-graduate training in theology. ¹² The church has its own publishing house (Grace Printing Press) and a bookstore (Grace Book Shop)^ , and her website (aladura.net It contains information on the history of the Church, its doctrine of faith, its administrative structure (on a global scale) , and ecumenical relations in English, Spanish, French, and German.

Based in Nigeria, the Redeemed Christian Church of God is headquartered in Lagos, but is an international organization with 7 million believers in 165 countries. Since the 2000s, parishes of this church have existed in Armenia, Georgia, Latvia, Lithuania, Moldova, Ukraine, Estonia, and Russia (2 communities in Moscow, 1 in Belgorod).¹⁴. The church has a website in Russian - "The Redeemed Christian Church of God Russia" (www.rccgrussia . org).

The Eternal Holy Order of Cherubim and Seraphim unites about 10 million parishioners in 1,300 congregations around the world, including in the centers of attraction of the Nigerian diaspora - in the United States and Great Britain.¹⁵

The churches of Aladur demonstrate their commitment to inter-church dialogue by participating in national and international ecumenical councils* and organizing joint services.

FEATURES OF THE WORLDVIEW AND PRACTICES

According to Ghanaian theologian C. Appia-Kuby, the success of new religious movements is due to the ability to take into account the specifics of the African mentality.¹⁶

However, such specifics can not only attract, but also repel people. For example, you can quote the words of one of the proselytes who converted to Pentecostalism from the Heavenly Church of Christ:"...Maybe their way of worshipping is not acceptable these days (doesn't correspond to what is happening now)"¹⁷.

D. H. Crumley reports on the following features of the worldview of the adherents of the Aladura movement: "Their beliefs and practices include faith in a deity who is close and ready to respond, explaining the causes of suffering by witchcraft, using holy water in healing and protective rituals, religious dances and other bodily experiences of interaction with the divine, as well as various rites of avoidance related to the female body and its biological processes"; one of the most characteristic features of these churches is the significant attention paid to such an important type of activity of priests for the mentality of Nigerians as "spiritual witness" and exorcism18.

As for the belief in the harmful influence of other people (witchcraft), we should mention the gap that is emerging today in the views of ordinary parishioners who hold such views, and the clergy who condemn the belief in witchcraft as unworthy of the "born again" ¹⁹.

N. A. Zakharova, a Russian researcher of contemporary Nigerian culture, in an article devoted to the role of Yoruba music in the Nigerian cultural continuum, reveals the most important social functions of this phenomenon: the transmission of information, the integral role in intra-family relations and political culture (as well as the role of religious movements in the culture of the country). related to the rituals of traditional rulers, as well as to the modern electoral process)²⁰.

Of course, music also plays an important role in the field of religion. A. Omoyajovo wrote about this aspect of the new religious movements: "They realize that the African, by nature, wants to actively participate in the cult of the deity rather than passively sit as a spectator; they know that Africans love rhythms and music, that they love to dance and sing in a way that is full of meaning for them meaning. They therefore used all these means to bring Christianity home to their fellow Africans in their cultural environment."²¹.

The above-mentioned needs of parishioners are met in churches that belong to the union of Aladur: church music uses musical instruments, including " talking drums "(they are allowed by the Heavenly Church of Christ and the Church of the Lord-Aladur).

The Apostolic Church of Christ, on the other hand, prohibits dancing to the beat of drums and the use of "talking drums" in an effort to distance itself from the musical aspects of traditional beliefs. Much attention is also paid to body movements. In the Heavenly Church of Christ, the congregation sways slightly to the music, but, in accordance with the rules of the service regarding maintaining attention and maintaining a solemn mood during the service, they do not clap their hands. Body movements in this church are controlled more strictly than in the Church of the Lord-Aladur and the Apostolic Church of Christ: the worshippers of mo-

* The Christian Council of Nigeria includes the Aladura Church of the Lord, a member of the World Council of Churches, and the Eternal Holy Order of Cherubim and Seraphim. See: Christian Council of Nigeria // World Council of Churches-https://www.oikoumene.org/en/member-churches/africa/nigeria / ccn-1 (author's note).

you can move from one foot to the other and even "shake", but this happens rarely, does not last long and does not lead to a complete loss of control over your movements ²².

SOCIAL ASPECTS OF THE YORUBA CHURCHES ' ACTIVITIES

A characteristic feature of new religious movements is the promise to adherents, including potential ones, of solutions to worldly, worldly problems. For example, on the Russian-language website "Redeemed Christian Church of God Russia" there is an invitation to attend the service of the "Clinic of Faith". The tagline reads: "Time to heal from family, financial, physical, and spiritual illnesses through the power of God's word." ²³

Apparently, to meet similar requests, the Lagos-based Forum of the Heavenly Church ^of Christ24 page on the Face Book social network published the e-book "Jump into Entrepreneurship! Discover why you can start a multi-million dollar business, and how to achieve it." It is noteworthy that the author used as an epigraph a reference to the gospel parable of the talents (Mt 25: 14-30). A strong focus on material well-being can lead to the perception of members of the Heavenly Church of Christ as people who seek wealth at all costs.²⁵

Representatives of the new religious movements themselves express a more prosaic point of view. F. M. Mbon quotes the transcript of S. B. Oshoffa, the founder of the Heavenly Church of Christ, speaking on television in 1981, in which he explained how its members became relatively rich people: "The money that some of them could spend on beer, adultery, smoking, etc. visits to native doctors have been able to become useful and can be used for other-tangible matters. " ²⁶

However, not only individual parishioners, but also the organizations themselves are engaged in" tangible affairs". A British anthropologist and religious scholar who has spent many years fieldwork and teaching in Nigeria, R. Ai. J.Hackett points out that in Calabar, new religious movements not only help with the employment of parishioners, but also, having certain assets, act as employers.

F. M. Mbon reports that the Yoruba Heavenly Church of Christ built "its own schools, factories, pastry shops, medical centers, maternity hospitals, publishing houses and printing houses, bookstores and stores of religious music albums, public transport services, hotels, etc." in conditions of acute shortage of basic social infrastructure, both at the state level, and at the national level. At the same time, as the author points out, employees were often not paid the full salary.²⁷

Educational programs are also being implemented in parallel with economic projects. So, for example, the Apostolic Church of Christ "links" the opening of educational institutions with the preaching of ^2X in them. The Church also founded a higher education institution, Joseph Ayo Babalola University.

Other characteristics of Nigerian new religious movements noted in the study, edited by the renowned Oxford sociologist B. Wilson, are their exotic origins; the presence of charismatic leaders and young followers; the disproportionately large number of highly educated and middle-class adherents; their prominence among the rest of society; and the international scale of their activities. ²⁹

An example of what is meant by "exotic origin" is the story of the origin of the Most Glorious Church of Christ: the charism of its founder is based on the transfer of spiritual power to him by three deceased religious leaders (the founders of the Church of Cherubim and Seraphim, the Apostolic Church of Christ, and the Heavenly Church of Christ)⁵⁰.

The compensatory function of new religious movements is clearly expressed. At one time, the surge in spiritual search in Nigeria, in particular, the spread of new religious movements, primarily in the south and southeast of the country, was influenced by the identity crisis that broke out as a result of the Civil War^.

An individual's search for a new identity can also occur in conditions of relative social stability, for example, when moving from a village to a city or when entering a different life situation. F. M. Mbon connects the growing popularity of new religious movements with the processes of personal marginalization in the Nigerian urban environment.³² Nigerian sociologist Fr. Okediji writes about the motivation of people joining new religious movements: "Close unity of members in time... church service helps to "build bridges" and strengthen deep relationships.

The Nigerian Civil War is one of the bloodiest armed conflicts of the 1960s. It was caused by the competition of elites of different ethnic origin, representing different regions (North, South-West, South-East). During the escalation of tension, an attempt was made to separate the south-eastern provinces of the country, dominated by representatives of the Igbo people, and the creation of the Republic of Biafra was proclaimed (not recognized by the UN). The fighting lasted from July 1967 to January 1970. The number of victims, according to various estimates, reached from 700 thousand to 3.5 million people (author's note).

emotional ones... relationships that were largely lost with their migration to small towns "³'.

The membership of Nigerians in some of the new religious movements creates new types of social connections, in which the community of believers quickly displaces the community of blood or tribal affiliation'⁵⁴. The ethnic composition of modern churches is not limited to one nation. For example, at the end of the 20th century, the Yoruba made up 74% of the adherents of the Apostolic Church of Christ; today, representatives of Igbo, Ijo, and African-Americans participate in ^the life of the Heavenly Church of Christ35.

An important social function performed by these movements is that they have contributed, and continue to do so, to the creation, at least in the southern states of Nigeria, of an atmosphere of religious pluralism and tolerance with the potential to foster a sense of national unity.³⁶

New religious movements also try to influence the moral image of participants by convincing them to be honest, sincere and moral (especially in the field of sexual morality).³⁷.

The issue of the participation of new religious movements in the political process should be discussed in particular. A characteristic feature of these movements was and still is loyalty to the authorities. In the future Nigeria, new religious movements did not arise as forms of protest related to the growth of national consciousness and political interests, as was often the case in other parts of Africa. ³⁸ Yoruba churches sought to gain the support of those in power and establish cooperative relationships with traditional and national political structures both in Nigeria and later in Africa., and in other West African countries ³⁹.

F. M. Mbon claims that as early as the 1990s, the ideas about the political neutrality of the church formed at the beginning of the century were influenced. However, the same author notes few instances of participation in public policy by individual members of new religious movements or small groups.

Based on the analysis of the speeches of the leaders of new religious movements up to the 1990s, F. M. Mbon suggested that "their words seem to have a certain impact not only on the members of new religious movements, but also on the entire political scene of the country"⁴⁰.

Apparently, this forecast is starting to come true. The expansion of the sphere of influence of the churches of Lladur (and other new religious movements) is currently leading to an increase in their role in the socio-political life of the country. An example confirming the significance of these churches for Nigerian society as a whole is the already mentioned intervention of former President Fr.Obasanjo in the process of unification of the Heavenly Church of Christ.

In 2009, the Governor of Lagos State, B. R. Fashola, issued an official congratulatory message on the 4th anniversary of the establishment of the United Churches of Aladura. The congratulatory message confirms the recognition of the important role of new religious movements in Nigeria and shows that they are perceived by the authorities as allies in the implementation of government initiatives. ⁴¹

This influence can also be seen in the importance that the "big society" attaches to the statements of religious leaders on political issues. Quotes from the speeches of pastors and "prophets" were actively used by the Nigerian media during the 2015 presidential election campaign.

* * *

So, the Nigerian churches belonging to the Aladura unification are a vivid example of new religious movements that have emerged as a result of combining elements of traditional spiritual culture with elements of the spiritual culture of Christianity. These movements, which take into account both the spiritual and material needs of Africans, have become quite popular in Nigeria and beyond.

Responding to the spiritual needs of Nigerians, these movements offer both their preferred forms of worship and new forms of identity. In terms of fulfilling material needs, these churches are not limited to promises of prosperity, but also implement certain social programs in the field of healthcare, education, and infrastructure creation. The increased popularity of these movements gives them influence and a certain weight in modern Nigerian politics.

-------------------------

^{Mbon F.M.} 1 The Social Impact of Nigeria's New Religious Movements // New Religious Movements and Rapid Social Change. Edited by James A. Beckford. SAGE/UNESCO, 1991, p. 177; Felix K.Ekechi. Reviewed Work: Religion in Calabar. The Religious Life and History of a Nigerian Town by Rosalind I.J.Hackett // African Studies Review. Vol. 34, No. 1 (Apr., 1991), p. 118. Published by: African Studies Association - http://www.jstor.org/stable/524259

^{Mbon F.M.} 2 Op. tit, p. 178.

^{Кошюиата A.} 3 Quelques nouveaux mouvements religieux en Afrique Subsaharienne // Diogene. 1999. N 187, p. 79-91; Ivanova L. V. New religious movements in Africa south of the Sahara / / NSD-Expert. Research on NSD and cults. 2001 http://cults.expert/2014/06/nouveaux-mouvements-religieux-en-afrique/

^{Turner H.W.} 4 The Approach to Africa's Religious Movements // African Perspectives. 1976, N 2, p. 14; Berner U. Reflections Upon the Concept of "New Religious

Movement" // Method & Theory in the Study of Religion. Vol.12, N 1/4, 2000, p. 267 - 276 - http://www.jstor.org/ stable/23551188

^{Crumbley D.H.} 5 Spirit, Structure, and Flesh. Gendered Experiences in African Instituted Churches Among the Yoruba of Nigeria. The University of Wisconsin Press. 2008, p. 19.

⁶ Cit. no: Crumbley D.H. Op. cit, p. 19.; см. также: Ray B.C. Aladura Christianity: A Yoruba Religion //Journal of Religion in Africa. Chicago: BRILL, 1993. N 23(3), p. 266 - 291 - http://www.jstor.org/stable/1581109

⁷ Cit. no: Adogame A., Omoyajowo A. Anglicanism and Aladura in post-independent Nigeria // Anglicanism: a global communion / edited by Andrew Wingate [et al.]. New York: Church Publishing Incorporated. 1998, p. 90 - 91.

⁸ Pictures from the 20th Year Anniversary of Celica Church of Christ - Religion - Nairaland - http://www.naira land.com/l210439/pictures-20th-year-anniversary-celica-church

⁹ The Church of Cherubim and Seraphim was founded as a prayer group in 1918. It began its existence as a Church in 1925. During a series of schisms in the 1920s and 1930s, the Cherubim and Seraphim Society, the Sacred Order of Cherubim and Seraphim, and the Prayer Band of Eternal Sacred Order of Cherubim emerged from the original Church. and Seraphim), the Holy Order of Cherubim and Seraphim movement (Holy Order of Cherubim and Seraphim movement). The original group became known as the Eternal Sacred Order of Cherubim and Seraphim (ESOC&S). After that, the process of dividing this movement continued (author's note). See: C&S History - http://mtsinaic-schurch.org/index.php; History -http://www.esocs.net/About-Esocs/History.aspx

¹⁰ Information about the administrative structure and parishes can be found on the Church's website - www.celes tialchurch.com

¹¹ The name reflects the perception of adherents of their Church as an organization operating around the world. Rufus Okikiolu Ositelu, the 4th head of the Church, was proclaimed Primate of the Universal Church of the Lord (Aladura) (TCLAW) in 1998. Full title of P. O.Ositelu - Archbishop and Metropolitan of the Archprovince of Nigeria and Primate of the Universal Church of the Lord (Aladura) (author's note). See: Our History - http://www.aladura.net/history.htm; The Church of the Lord - http://www.aladura.net/index.htm

¹² Home / Member churches / Church of the Lord (Aladura) Worldwide - https://www.oikoumene.org/en/member-churches/church-of-the-lord-aladura- worldwide

^{Crumbley D.H.} 13 Op. cit., p. 47.

¹⁴ The Redeemed Christian Church of God -http://ro.wtiripedia.org/7oldid~72098435

¹⁵ Cherubim and Seraphim Church - http://www.msh churches.org/members/cherubim-and-seraphim

^{Appiah-Kubi K.} 16 Indigenous African Christian Churches - Signs of Authenticity // African Theology En-route, ed. Kofi Appiah-Kubi and Sergio Torres. New York, Orbis Books. 1979, p. 122.

¹⁷ Cit. no: Doshbass. What do people have against Celestial Church? 06.04.2006 - http://www.nairaland. com/10001/celestial-church-christ-experience-opimon

^{Crumbley D.H.} 18 Op. cit., p. 19; Shorter A. Jesus and the Witchdoctor. London: Geoffrey Chapman, 1985, p. 18; Hackett R.I J. Religion in Calabar. The Religious Life and History of a Nigerian Town. Berlin and New York. 1989, p. 287; UyangaJ. The Medical Role of Spiritual Healing Churches in Southeastern Nigeria//Nigerian Behavioral Sciences Journal. 1979, N 2 (1/2), p. 51; Anderson A. The Pentecostal and Charismatic Movements // The Cambridge History of Christianity. Vol. 9. World Christianities from 1914 to 2000; McLeodH. (ed.) Cambridge University Press. 2006, p. 99.

¹⁹ A Born Again Christian Afraid Of Witches is Having A Problem - Segun Michael // Celestial Church Blog: Updates About Happenings In Celestial Church, Parishes, Youths Organizations and Many More. 05.10.2015 -http://www.celestialchurchblog.com/2015/10/a-born-again-christian-afraid-of.html

^{Zakharova H. A.} 20 Nigeria. The 2011 presidential election and music // Asia and Africa today. 2015. N 3. pp. 51-53. (Zakharova N. A. 2015. Nigeriya. Prezidentskie vybory 2011 goda i muzyka // Aziya i Afrika segodnya. N 3) (in Russian)

^{Omoyajowo J.A.} 21 An African Expression of Christianity // Black Theology, ed. B. Moore, London, 1973, p. 88. Цит. no: Omoyajowo J.A. Gospel and Culture from the Perspective of African Churches - http://www.pctii.org/wcc/akin96. html#N_23_

^{Crumbley D.H.} 22 Op. cit., p. 41, 76, 82, 83.

²³ Cit. by: Vera Clinic - http://www.rccgrussia.org/ %D0%BA%D0%BB%D0%B8%D0%BD%D0%B8%D0%BA %D0%B0-%D0%B2%D0%B5%D1%80%D1%8B/

²⁴ Celestial Church of Christ Forum! - https://www.face book.com/celestialforumfans?fref=nf

²⁵ Cit. по: Celestial Church of Christ: Your Experience and Opinion. 07.04.2006 - http://www.nairaland.com/ 10001/celestial-church-christ-experience-opinion#277463

²⁶ Cit. no: Mbon F.M. Op. cit., p. 185.

²⁷ Ibid., p. 184.

^{Crumbley D.H.} 28 Op. cit., p. 36 - 37.

²⁹ The Social Impact of New Religious Movements. Wilson B. (ed). New York: Rose of Sharon Press. 1981, p. v.

^{Olukunle Abimbola} 30 (Preacher). History - http://mat-typuffy.0fees.net/?page_id=23&ckattempt=l

^{Hackett R.I.J.} 31 Religion in Calabar. The Religious Life and History of a Nigerian Town. Berlin and New York. 1989, p. 115, 146.

^{Mbon EM.} 32 Op. cit., p. 191.

³³ Cit. no: Okediji O.O. Book Reviews // American Anthropologist. Vol. 72, Issue 3, 1970, p. 650.

^{Mbon F.M.} 34 Brotherhood of the Cross and Star. P. Lang, 1992, p. 239; Barett D.B. Schism and Renewal in Africa. An Analysis of Six Thousand Contemporary Religious Movements. Nairobi: Oxford Ubiversity Press. 1968, p. 156.

³⁵ Narody i religii mira: Entsiklopediya. M., 1999, p. 682 (Narody i religii mira: Entsiklopediya. M., 1999) (in Russian); Crumbley D. H. Op. cit, p. 120-121.

^{Mbon F.M.} 36 The Social Impact of Nigeria's.., p. 193.

^{Omoyajowo A.} 37 The Cherubim and Seraphim Church in Relation to Church, Society and State. Ibadan, 1975, p. 112.

^{Fituni JI. JI., Abramova I. O.} 38 Aggressive non-state participants of geostrategic rivalry in "Islamic Africa" / / Asia and Africa Today. 2014. N 12. С. 18 - 15. (Fituni L.L., Abramova l.O. 2014. Agressivnie negosudarstvennie uchastniki... v "islamskoi Afrike" // Aziya i Afrika segodnya. N 12) (in Russian)

^{Crumbley D.H.} 39 Op. cit., p. 47 - 48.

⁴⁰ Cit. no: Mbon F.M. The Social Impact of Nigeria's.., p. 180, 183.

^{Babatunde Raji Fashola} 41 (SAN). 4th Anniversary of United Aladura Churches (UAC) - http://www.tund efashola.com/archives/news/2009/02/07/20090207N21 .html

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