Thoughts on Professor Phil Debate on Secularization

Sabkara

“Where belief fades like twilight, societies often awaken to brighter mornings of freedom and peace.”

Listening to Professor Phil Zuckerman’s debate on secularization, I was moved by how clearly, he challenged long-standing assumptions about faith and society. The three of his points stood out as the most compelling.

The first was his insistence on the problem of defining God. He argued that believers cannot even agree on what God is, some describe a being outside time, others speak of a presence everywhere, but the definitions often collapse into contradiction. This made me pause. If something is so central to people’s lives, yet cannot be described in a way that holds together logically, how can we confidently call it real? That question lingers with me.

The second point that stayed with me was his warning against the appeal to ignorance. His story about the airplane passenger who claimed to know the pilot’s name “on faith” was both funny and sharp. Just because we lack an answer does not mean the most extraordinary explanation should win by default. I found this refreshing because, too often, doubt is treated as weakness. In reality, choosing to admit “I don’t know” is more honest and rational than leaping to a claim with no evidence.

Lastly, Zuckerman drew a striking comparison between forced and organic secularization. Dictatorships may stamp out religion through violence, but in free societies it often fades away naturally. What fascinated me was his observation that in countries where faith has declined peacefully like Scandinavia, Japan etc. people live longer, safer and freer lives. Meanwhile, the most devout nations like my dear country Nigeria often struggle with poverty, corruption and instability. This contrast raises a hard but important question, if devotion to God truly brings blessing, why do the societies that pray the most often suffer the most?

I agree with Prof. Phil because his arguments point to a hopeful truth, human progress don’t depend on divine favor but on how we organize our societies. Health care, education, justice and compassion are built by human effort, not miracles. For someone like me, who has never found belief persuasive, this is deeply encouraging. It shows that meaning, safety and dignity are possible without faith. Religion may comfort some, but a better world can be built on reason, empathy and shared responsibility.

“In the end, it is not divine promises but human hands and hearts that shape a brighter world.”

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What does it mean to repair a wound that has never truly healed?

by Sabkara

Essay on “Beyond Compensation: Reparatory Justice as a Structural Economic Imperative for Africa” by Cristina Duarte

Cristina Duarte’s article, “Beyond Compensation: Reparatory Justice as a Structural Economic Imperative for Africa” challenges me to rethink reparations not as a backward-looking payment but as a forward looking transformation. She argues that reparations cannot be reduced to financial debt, exposes how today’s economic systems still mirror colonial exploitation and calls for a vision of justice that secures dignity for the past, present and the future.

Her first contribution is the insistence that reparations must go beyond compensation. Framing justice purely as a monetary settlement risk making it holow. Without addressing the structures that continue to harm Africa today, financial transfers alone would amount to repairing the past with resources still being unjustly extracted from the continent.

Second, Duarte draws a direct line between yesterday’s crimes and today’s injustices. She shows how colonial systems of exploitation evolved into modern economic arrangements that still strip value from Africa. Ghana exports billions in gold yet retains only a fraction of its worth, the DRC produces most of the world’s cobalt but refines almost none of it, West Africa grows the majority of cacao but earns little from the global chocolate market. Combined with illicit financial flows, unfair debt systems, and exploitative trade, Africa paradoxically emerges as a net creditor to the world while its people remain among the poorest.

Her third contribution is the call for reparations as systemic transformation. Duarte argues that true reparations demand restructuring trade rules, financial systems and governance institutions so Africa can move from dependency to sovereignty. This means restitution for the past, dismantling exploitative structures in the present and securing Africa’s equal place in shaping the global future. Reparations, then, are not about charity they are about fairness and dignity.

Reading this article left me both inspired and unsettled. I admired Duarte’s courage in reframing reparations as a question of structuraljustice rather than compensation. Personally, I was struck by her examples of Africa’s resource exploitation, they reveal how slavery and colonialism did not end but transformed into today’s extractive systems. I also found myself reflecting on her warning that financial reparations without systemic reform would be meaningless, justice cannot be built on wealth still drained from Africa. For me, her vision is both a reminder of history’s unfinished business and a call to reshape the present.

In conclusion, Duarte’s article compels me to view reparations not as a backward-looking demand but as a forward looking necessity. By exposing structural injustices and calling for transformation, she challenge Africa and the world to pursue justice that repair yesterday while liberating tomorrow.

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How long can Africa carry the weight of unacknowledged history?

by Sabkara

Essay on “Africa is Uniting in the Call for Reparations for Historical Injustices” by Nicolò Vertecchi

Nicolò Vertecchi’s article, “Africa is Uniting in the Call for Reparations for Historical Injustices” captures the growing determination of African nations to confront the enduring legacy of slavery, colonization and exploitation. He highlights three critical contributions, the African Union’s prioritization of reparations, the expanded meaning of reparation beyond financial payments and the sharp contrast between Africa’s unified call and Europe’s limited responses.

The first contribution is Vertecchi’s demonstration of how the African Union has made reparations a flagship priority. Through the creation of a Reparations Secretariat and a common African position, the AU has transformed fragmented demands into a unified political and moral cause. This marks a turning point where reparations are no longer symbolic but institutionalized.

Second, the article emphasizes that reparations cannot be confined to financial transfers. Justice also requires symbolic and cultural measures, the restitution of looted artifact, and honest acknowledgment of history. These forms of recognition restore dignity, making reparations more than an economic calculation.

Finally, Vertecchi hilights the divide between Africa’s collective stance and Europe’s cautious gestures. While some European states have offered apologies or returned cultural items, they have avoided systemic measures or large scale compensation. This reluctance reveals a gap between moral responsibility and political will.

Reading this article left me with reflections. I was moved by the power of African unity, how a shared voice transforms what was once dismissed into an undeniable moral claim. I resonated deeply with the idea that reparations must address dignity as much as economics, without recognition, no payment can truly repair historical wounds. At the same time, I felt frustration at Europe’s reluctance to engage beyond symbolic acts. Justice requires honesty and without responsibility, reconciliation remains incomplete. For me, Vertecchi’s work is both inspiring and unsettling, it affirms Africa’s courage to demand justice but also exposes how far the world still has to go.

Finally, Vertecchi’s articl reminds us that reparations are not only about correcting the past but also about building a more just future. By elevating reparations on the AU’s agenda, expanding their meaning and revealing Europe’s hesitations, he reframes the conversation as one of dignity, unity and responsibility. For me, this vision hilights that true justice lies not just in repayment, but in restoring humanity and forging a future unburdened by denial.

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The Shine of Secular Life - my thoughts on Ryan Cragun’s lecture

By Sabkara

Ryan Cragun’s lecture on secularization inspired and motivated me. Rather than relying on opinion, he drew from research to confront the stereotypes often placed on non-religious people. Three of his points which strongly stood out to me are;

First, he dismantled the idea that religious people are “happier” than everyone else. While some studies appear to show a gap, once you factor in social and cultural differences, that advantage disappears. Cragun argued that happiness is not a gift reserved for the faithful. Happiness flows from relationships, security and purpose, all of which are accessible without religion. This strikes me deep. It reminded me that joy belongs to all of us, not only those who pray.

Second, he addressed civic engagement and kindness. Far from being apathetic or selfish, secular people vote, volunteer and care for others at rates comparable to believers. In fact, in some areas like openness to outsiders they often score higher. This resonated personally, because I have often heard the opposite claim, that leaving religion means abandoning morality. Cragun’s evidence shows the truth, that morality is rooted in our humanity not our theology.

Thirdly, Cragun explored meaning. While many religious people frame their purpose in relation to God, secular people often craft their own from family, community, knowledge or justice. What matters, he noted, is not whether one appeals to the divine, but whether one finds ways to live fully. For those of us told that life without God is “empty”, this perspective is empowering. It shows that we can build lives rich with meaning, even without faith.

I agree with Cragun wholeheartedly. His words reflect what I know in my own experience - that human beings are capable of happiness, morality and purpose without supernatural guidance. Religion may comfort some people who are faithful, but it is not the sole source of goodness. In fact, the evidence suggests that when we rely on compassion, reason and human effort, we thrive just as much if not more. For me, that truth is not only convincing, it is liberating.

Perhaps saying goodbye to religion is not a loss at all, but the beginning of a freer, more honest life.