Journal of Ecumenical Studies

The nexus between religion and democracy has hardly been adequately explored. Religious traditions for the most part do not speak for or against any political system. However, elements such as justice, equity, equality, freedom, and inclusiveness, which are some of the ideals of democracy, are broadly promoted in many religious traditions. Yet, many analysts have noted the complex and tensile relationship that has historically shaped religious and political domains, evidence pointing to the observation that democracy retreats wherever there is an uncritical relationship between politics and religion. In Africa, democracy was embraced in the late twentieth century due to its promises of freedom that Africans lost to "forces of conquest and colonialism." In twenty-first-century Africa, what progress has been made, and what is the present state of democracy in the various African states? What roles are civil society organizations, particularly religious organizations, playing to deepen or weaken democracy in Africa? What do we know about religious institutions that are fighting or embodying authoritarianism, corruption, and abuse of human rights on the continent?

The essays in this issue of J.E.S. are a product of the African Pluralism and Dialogue Virtual Conference held on December 8, 2022. This conference was one of the high points of Dr. Effiong Udo's sabbatical research initiative with the Dialogue Institute (D.I.), which he served between December, 2021, and December, 2022. Udo, a dialogue associate and consultant of the Dialogue Institute for Africa, served as a senior research fellow with the D.I., but much of his work was done in Africa and virtually as the nature of the project he initiated demanded, as well as dealing with immigration setbacks. Since 2016, Udo's association and work with the D.I. through its President, Prof. Leonard Swidler, has been productive. Along with William Cullinan, Olabisi [End Page 299] Animashaun, and their colleagues in Nigeria, Udo was instrumental to the D.I.'s collaboration with the University of Uyo in Akwa Ibom State, Nigeria. This collaboration led to the establishment of the Centre for Deep Dialogue and Critical Thinking at that university.

The Pluralism, Dialogue, and Democracy in Africa Project was administratively directed by the Executive Director of the D.I., Dr. David Krueger. The project was supported by Dr. Mutombo Nkulu N'Sengha of California State University, Northridge, while D.I. board member William Cullinan and friend of the program Olabisi Animashaun provided initial funding for the project. With this support, Udo embarked on a research visit to several cities to expand African support. The project, which focused on the African Union 2063 Agenda track on Peace and Democracy, warranted the research tour—seeking to understand the presence, nature, and effects of religious bodies and dialogue and of peacebuilding organizations' engagements with African states and people to promote interreligious peace, human rights, and democratic ideals on the continent. It was also hoped that the effort would help in widening the D.I.'s contributions to deepening democratic ideals of freedom through its scholarship in dialogue and training in religious pluralism and democracy around the world. The D.I. was meant to be equally enriched by the exchange of experiences and perspectives of Africa's traditional, academic, political, and religious leaders; youth, women, and professional groups; and institutions across the African continent whose dialogue and peacebuilding engagements are directed toward the African Renaissance.

It is remarkable that the project also gave birth to the Pan-African Dialogue Institute. In the course of Udo's travels, he was able to bring together academic colleagues, civic leaders, and professionals in various disciplines, as well as youth and women's groups from a number of African countries. Together they created the Pan-African Dialogue Institute (www.africadialogue.org). So far, membership in the new institute includes people from eighteen African countries, and this number is still growing. Some individuals who had been among the D.I.'s African contacts, including alumni of the Study of the U.S. Institute on Religious Pluralism, have also joined the new Institute. Part of the rationale for creating the Institute was to serve the D.I. Board...