1.	
WAUU JOURNAL OF IN'fERNATIONAl AFFAIRS AND CONTEMPORARY s 

AII rights reserved 
Reproduction of any part of this Journal, beyond that permitted by the Copyright Act, without the 
prior written permission of the publisher is unlawful. 
Published October 2021 
By 
West African Union University Institute Press, 
Cotonou, Republic of Benin. 
+22964115701 & 2348037750746 
wauujournal@gmail.com 
ISSN: 28140516 
Disclaimer 
The responsibility of the content and opinions expressed in the WAUU Journal of International Affairs 
and Contemporary Studies and is exclusively that of the author(s) concern. The publisher of the 
journal is not responsible for errors in the contents or any consequences from the use of the 
information contained in it. The opinions expressed in the research papers in this journal do not 
necessarily represent the views of the publisher. 

EDITORIAL BOARD 

1. 	Editor-in-chief 	Nwala Paul, PhD. 	
2. 	Editor 	Daniel G. Akinselure. 	
3. 	Assistant Editor 	Nsa Amah Duckham. 	
4. 	Managing Editor 	Yonmo Ebiotubo. 	

EDITORIAL ADVISORY BOARD 
2.	Prof Stephen Nwawolo 
3.	Alhj. Onifade A. Abdulkabir 
4.	Prof Nicholas G.W. Hawker 
5.	Dr Britto Bonifacio Aderemi (PhD) 
6.	Dr Ogunniyi Jacob (PhD) 
7.	Ass Prof. Oyekunle Oyelami 

Cotonou, Benin Republic. 
Lagos, Nigeria. 
Flinders University, Adelaide, South Australia. 
Lagos State University, Nigeria. 
University of Ibadan, Nigeria. 
University of Lagos, Nigeria. 
ii 

A NOTE FROM THE EDITOR-IN-CHIEF 
WAUU Journal of International Affairs and Contemporary Studies (WJIACS) is a biannual 
multidisciplinary journal of the West African Union University Press, Cotonou, and Republic of Benin. 
WJIACS publishes well-researched articles that cut across Sciences, Arts, Humanities, Management 
Sciences, Legal Studies and Social Sciences. Articles in WJIACS are peer-reviewed, adequately 
referenced, enriched with insightful knowledge and policy options that are capable of re-engineering 
the global society. The key objective of the journal is to crossbreed ideas that would provide solutions 
to global contemporary challenges and as well promote 21st-century scholarship. 
Submission of Articles Guidelines 
Papers should not be more than 18 pages and should be accompanied with an abstract of not 
more than 250 words. 
The following referencing styles are allowed-APA, MLA and Chicago. 
Articles should be typed in Times New Romans, font size 12 and 1.5 line spacing. 
Note: Opinions expressed in the journal are not of the University Press and Editorial Team but are 
sure that of the authors. 
Nwala Paul PhD 
Editor-in-Chief 
Phone: +22964115701 
Email: Iljauujournal@gmail.com
iii 

TABLE OF CONTENTS 
Editorial Board 	ii 
A Note from the Editor-in-Chief 	iii 
Table of Contents 	iv 
List of Contributors 	v 
	Terrorism and the Question of Financial Crimes: A Critical Discourse I Nwala Paul PhD 	1 
An Ethical Response to the Challenge of Kidnapping in Ogba Land, Rivers State, Nigeria 
	Chibor Messiah Chibor & Daniel Akinselure 	10 
The Nexus Between Globalization and Transnational Organized Crimes in the Gulf of 
	Guinea (Gog) Coast I Yonmo Ebiotubo & Akakpo Modeste Paul PhD 	22 
Efficacy of International Law in Combating Trans-Boundary Crimes I Nwala Paul PhD & 
	Nsa Amah Duckham 	34 
Globalization and the Evolution of Environmental Governance in Nigeria: Appraisal of 
	Nigeria's Environmental Situations I Dr. Ogbilikana Sampson T. 	43 
Re-Humanizing Humanity in the Face of Insurgency: Helon Habila's The Chibok Girls in 
	Focus I Raphael Terhemba Tayol 	54 
Univesal Basic Education Commission Allocations and the Attainment of Universal Basic 
Education Goals in Public Junior Secondary Schools in Rivers State I Onuobe, Anne 
	Nyegierefaka PhD & Akosa Joy Akanibo PhD 	62 
Facial and Fingerprint authentication System using Particle Swarm Optimization Algorithm 
	Karunwi Marcus Jesutofunmi & Adebayo Daniel Oluwasegun 	" 	72 
Covid-19 and the Politics of Palliatives Distribution in Nigeria I John Tor Tsuwa PhD & 
	Emmanuel Yandela 	84 
Historical Review of Electoral Management Bodies in Nigeria: 1958-2017 I Britto 
	Bonifacio Aderemi PhD & Okafor Ijeoma Clementina 	94 
Political Instability and the Value of African Currencies: A Case of the Liberian Dollars 
	(1989 - 2003) Israel Abayomi Saibu 	103 
Revisiting Military Coups in Post-Independence West Africa: Analysis of an Ugly Harvest 
	Ogunniyi Olayemi Jacob 	112 
Lexical Patterns of Expressing Appreciations in Nigerian English I Akinsulere-Ayodele 
	Mercy Oluwakemi 	123 
Decent Work and Inclusive Growth: Experience from selected Developing and Developed 
	Economies I Ojiodu Ebenezer 	135 
Transnational Dynamics and the Challenges of Cultural Adaptability among Nigerians in 
	Religious Communities in the Netherlands I Dr. Ezekiel Ajani (Rev.} 	147 
	Mediatisation of Indigenous Oral Performance I Jerry Idah Odeh 	155 
The Availability and Utilization of Information and Communication Technology for 
Effective Teaching and t.earninq-In Rivers State Universities, Nigeria. I Wordu John 
	Amaoge 	164 
iv 

LIST OF CONTRIBUTORS 

SIN 	NAMES 	
1 	ADEBAYO, DANIEL OLUWASEGUN 	
2 	AKINSELURE-AYODELE, MERCY 	
	OLUWAKEMI 	
3 	CHIBOR MESSIAH CHIBOR 	
	(MIAMPs) 	
4 	DANIEL AKINSELURE 	
5 	DR AKAKPO, MODESTE PAUL 	
6 	DR AKOSA, JOY AKANIBO 	
7 	DR BRIDO, BONIFACIO ADEREMI 	
8 	DR EZEKIEL AJANI (Rev.) 	
9 	DR JOHN TOR TSUWA 	
10 	DR OGBILIKANA, SAMPSON T 	
11 	DR ONUOHA, ANNE NYEGIEREFAKA 	
12 	DR. NWALA PAUL 	
13 	EMMANUEL YANDELA 	
14 	ISREAL ABAYOMI SAIBU 	
15 	JERRY IDAH ODEH 	
16 	KARUNWI, MARCUS JESUTOFUNMI 	
17 	NSA AMAH DUCKHAM 	
18 	OGUNNIYI, OLAYEMI JACOB 	
19 	OJIODU EBENEZER 	
20 	OKAFOR, IJEOMA CLEMENTINA 	
21 	RAPHAEL TERHEMBA TAYOL 	
22 	WORDU, JOHN AMAOGE 	
23 	YONMO EBIOTUBO 	

INSTITUTION/ AFFILIATION 
ESTAM Universite, Cotonou Republic of Benin 
Institute Superieur De Communication Et De Gestion, 
Benin Republic 
West African Union University, Akpakpa, Cotonou, 
Republic of Benin 
Universite d'Abomey Calavi Benin. 
Ignatius Ajuru University of Education, Port Harcourt. 
Lagos State University, Ojo, Lagos, Nigeria 
Bowen University, Iwo, Osun State, Nigeria 
Benue State University, Makurdi 
Ignatius Ajuru University of Education, Port Harcourt. 
West African Union University, Akpakpa, Cotonou, 
Republic of Benin 
Benue State University, Makurdi 
Anchor University, Lagos Nigeria 
Benue State University, Maku[di 
Moshood abiola polytechnic 
West African Union University, Akpakpa, Cotonou, 
Republic of Benin 
University of Ibadan, Ibadan, Nigeria 
Lead City, University, Ibadan Nigeria 
Lagos State University, Ojo, Lagos, Nigeria 
Benue State University, Makurdi 
Ignatius Ajuru University of Education, Port Harcourt, 
Rivers State 
ESAE, Cotonou, Republic of Benin 
v 

WAUU journal of International Affairs and Contemporary Studies, Vol 1(1), Oct. 2021 
TRANSNATIONAL DYNAMICS AND THE CHALLENGES OF CULTURAL ADAPTABILITY 
AMONG NIGERIANS IN RELIGIOUS COMMUNITIES IN THE NETHERLANDS 
DR. EZEKIEL AJANI (Rev.) 
College of Liberal Studies, Department Religious Studies 
Bowen University, Iwo, Osun State, Nigeria 
Abstract 
The study investigated transnational dynamics and challenges of cultural adaptability 
experienced by Nigerians in religious communities in the Netherlands. Religious leaders 
operating in foreign environments encounter diverse cultural challenges, such as 
relating to their African worldviews on malevolent spirits. The objective of the paper is 
to identify the role of Nigerian religious leaders in replicating a Nigerian-led church in a 
foreign setting. The study adopted the Case study qualitative research method 
involving direct and participant observations of several of the churchs regular weekly 
and periodic programmes between 2008 and 2012. Findings reveal that this Nigerian 
church in the diaspora attempts to maintain her self-Identity and has not significantly 
assimilated Dutch culture. The church needs a re-think on some of her practices in 
relation to these issues in order to attract the Dutch people and be more relevant in the 
Dutch SOCiety/context. Indeed. a crucial demand of cross-cultural mission is the 
assimilation of the host' culture in areas that do not contradict scriptures, in order to 
truly incamate the gospel in the context of the people. 
Keywords: Challenges, Cultural adaptability, Religious communities, Transnational 
dynamics 

INTRODUCTION 
The study is an investigation into the 
leadership dynamics of the Nigerian-led 
Pentecostal group, the mountain of Fire and 
Miracles Church and the challenges of cultural 
adaptation among the group in the 
Netherlands. The explosion of the Pentecostal 
movement in Nigeria and globally has been 
astounding. By the 1980s the rise of the 
movement was very visible and too important 
to be ignored, because the movement was 
reshaping the religious landscape of the 
majority world; Africa, Asia and Latin America. 
By the 1990s, Pentecostalism had become a 
major factor in the Nigerian public life; the 
movement gave religious visibility to the 
middle class which had been fragmentized by 
unfavorable economic policies. By the 
beginning of the 21st century, it was certain the 
movement had become a major expression of 
Nigerian Christianity. The enthusiasm which 
accompanies the services, increased media 
attention on the group, multiplication of 
member churches, and other dynamic 
features, all contributed to this development 
(Ojo 2010, 2). In relation to West Africa, Ojo 
may be right in noting that Nigeria has an 
established Pentecostal landscape which is 
arguably the largest in Africa and was the first 
147 

to be articulated in the continent (Ojo 2010, 
2). Allan Anderson (2004) describes Lagos, 
Nigeria as "the most Pentecostal city in the 
world" (Anderson 2004, 4). 
The transnationalization of many Nigerian 
Pentecostal Churches began in the early 
1980s. The initial efforts towards this direction 
were inspired by 	both a missionary 
commitment and 	an ideological belief 
regarding the pivotal roles Nigeria played in 
the affairs of other African countries in the 
1970s. For instance, the oil boom of the period 
enabled Nigeria to render both economic and 
political assistance to other African countries 
waging liberation wars in Southern Africa at 
that time. These historical and other related 
antecedents 	stimulated 	many 	Nigerian 
Pentecostal 	movements, 	and 	gave the 
impression that Nigeria's political roles in the 
region, can be extended in the religious 
domain. From this conviction, some Nigerian 
Pentecostals began their expansion into other 
African countries. By the beginning of the new 
millennium, some of them had already 
established their presence in the Western 
world. 
It appears from the foregoing on 
Pentecostalism and Transnationalization that 

WAUU Journal of International Affairs and Contemporary Studies, Vol 1(1), Oct. 2021 
many Nigerian Pentecostal Churches have 	encounters and deliverance from malevolent 
imbibed the transnational philosophy or 	spirits. 
reverse missions as they take their Pentecostal 
faith and related practices beyond Nigeria to 
other parts of the world, particularly to the 
West (Mashall-Fratini 1998, 2). As laudable as 
this development appears, it places certain 
demands on the leadership of these groups in 
their transnational activities. Thus, our dual 
goals in this study include investigations into 
the roles of the leadership of the MFM in its 
transnationalization efforts and the cross- 
cultural challenges of the group in the 
diaspora. 
African Pentecostalism 
Over the years, Pentecostal Movements have 
been described by different nomenclatures; 
Classical, Neo-Pentecostal, Charismatic and 
Neo-Charismatic. Sometimes, Pentecostalism is 
even described in terms of waves; 'first', 
'second', 'third', and 'fourth'. In all of these, 
two broad categorizations appear dominant; 
"Pentecostalism" and 
"CharismaticjCharismatism." It is important to 
underscore here that these two dominant 
categories are often used interchangeably 
(Burgess 2002, xviii). The rapidity of growth in 
non-Western varieties of the movements has 
made it to lack normative definition (Burgess 
2002, xv-xvii: Rodgers 2006, 362; Kalu 2008, 
13). The phrase Pentecostalism in this study in 
relation to Africa, is used in a broad way to 
delineate those churches that are largely 
autonomous and native which lay emphasis on 
the Holy Spirit, Spiritual gifts and on the 
"Pentecostal-like" experience of miracles, 
healing, deliverance from malevolent spirit, 
sign and wonders and power encounters. For 
Richard Burgess, this category in relation to 
African Pentecostalism is 	designed 	as 
"Neocharismatic" (Burgess 2002, 	xx). 
Matthews Ojo designates the Movements that 
exhibit these characteristics in Africa as 
"Charismatic" (Ojo 2006, 1-21). For Allan 
Anderson, it is simply "Pentecostal and 
Charismatic Movements" (Anderson 2004, 1). 
For the purpose of clarity in this study, the 
phrase "African Pentecostalism" has been used 
to designate the local churches in Africa that 
exhibit the Pentecostal features highlighted 
above. The MFM church clearly fall? into this 
category with her emphasis on power 
Transnationalization 
The word "Transnational" means reaching or 
going beyond national boundaries. It is a word 
which describes any phenomenon in which a 
system, policy, practice, relationships, ideas, 
interest and network is made to transcend the 
geographical boundaries of nations or 
countries. It is the crossing of national 
frontiers. According to Ruth Marshall-Fratini, 
the term transnationalism means "any relation 
which deliberately or by its nature constructs 
itself within a global space beyond the context 
of the nation state, and which escapes, at 
least partially, the control or mediating action 
of States" (Marshall-Fratini 2001, 80). Jean- 
Peirre Bastian 	describes religious 
transnationalization 	as a 	"process of 
multilateral dissemination 	which crosses 
boarders without springing from any specific 
point and without being determined by any 
state interests and it is grounded in networking 
strategies" (2001, 163). We will agree with 
Bastian's definition with some modifications. It 
is not all transnationalized phenomena that 
lack specific points of origin. In addition, 
certain interests also inform or guide the ideas 
and practices that are transnationalized. For 
instance, as we shall note later, many of the 
practices of the MFM that have become 
transnationalized originated from its world 
headquarters in Nigeria. We agree with Bastian 
that transnationalization is "grounded in 
networking strategies." It is these networks 
which facilitate the spread of discourse and the 
construction of religious ideologies and 
realities. Hence from our discussions so far on 
transnationalization, we may agree with Oro 
and Seaman who noted that the term relates 
to the exchange of ideas and relations beyond 
state boundaries from one nation to another or 
from one context to the other (Oro and 
Seaman 2001, 1 8 1). 
Methodology 
In attaining the dual goals of investigating 
leadership roles and cultural challenges, the 
study adopted the case study qualitative 
research method involving direct 	and 
participant observations, interviews 	with 
members of the group, interactions with 
available group publications, and the use of 
148 

WAUU Journal of International Affairs and Contemporary Studies, VoI1(l), Oct. 2021 

secondary sources. This involved largely the 
participant observations of several of the 
church's regular weekly and periodic 
programmes from October to December 2008, 
February to May 2009, and December 2012. A 
repeat visit was made in 2018, and the 
phenomena under investigation remains the 
same. In addition, based on certain criteria, 
the writer selected and interviewed thirty 
leaders and members representing all the MFM 
churches in the Netherlands, and ten non- 
members. Two major questions that guided 
the researcher in the interview include- "What 
roles do the leaders of the MFM play in the 
transnationalization of the group to/in the 
Netherlands?" And, "What are the major cross- 
cultural challenges faced by the MFM in the 
Netherlands! 
DANIEL OLUKOYA AND HIS MOUNTAIN 
OF FIRE ANDMIRACLES MINISTRIES 
(MFM) 
Daniel Kolawole Olukoya, the founder and 
General Overseer of the Mountain of Fire and 
Miracles Ministries was born in 1956 to the 
family of Mr. and Mrs. Olukoya a retired police 
officer and petty trader. He started his primary 
education at St. John's Christ Apostolic Church 
primary school in Akure, Ondo state, the 
hometown of his mother and later moved to 
Lagos to complete his primary education at the 
st. Jude's Primary School, Ebutte-Meta. 
Thereafter, he proceeded to Methodist Boys 
High School Lagos for his post-primary 
education. From there, he went to the 
University of Lagos, where he studied Micro- 
Biology, and came out with a first class honors 
degree (Olayiwola 2008, 17). 
After his graduation, he taught as a Research 
Assistant in the Nigerian Institute of Medical 
Research (NIMR), Yaba, Lagos. From there, he 
proceeded to the University of Reading, United 
Kingdom, under the commonwealth 
scholarship, where he studied Molecular 
Genetics and obtained a PhD degree. He later 
returned to Nigeria in 1984 to continue his 
appointment with NIMR. He equally served as 
a lecturer and external examiner to some 
Nigerian Universities; the University of Lagos 
and the University of Benin. By 1993, Olukoya 
had risen to the post of the head of Genetics 
department. In 1998, due to' ministerial 
pressure, he had to resign his appointment, 

149 

having risen to the post of the Deputy Director 
General of the Institute. In his field of 
specialization, he had an indigenous laboratory 
of Molecular Biology and Biotechnology. He is 
said to have many scientific publications to his 
credit. Olukoya claimed that he became 
converted in 1974 and began pasturing what 
he referred to as his first Church in 1981. 
Olukoya, who was a member of the Christ 
Apostolic Church (C.A.q left the Church in 
1988, as a result of a conflict in the Church 
(http://www . mountainoffire.org/ about_go. ht,a 
ccessed May 20,2016). 
The MFM started in 1989 with a prayer group 
of seven already meeting in Olukoya's house in 
Yaba, Lagos state shortly before his secession 
in 1988. The prayer group then transformed 
into a deliverance ministry. In that same year, 
when the membership increased to 24, the 
group moved to the Nigerian Institute of 
Medical Research (NIMR), and organized a 
School of prayers on Wednesdays and a Mid- 
week service on Thursdays. Still in 1989, due 
to further constraints of space, the group 
moved from NIMR to a bigger hall at 60, old 
Yaba Road, Adekunle, Ebutte Meta, Lagos. 
Again, the number soared higher and the 
Church constituted a source of traffic hold-up 
for motorists in the old Yaba area where she 
was located. This development made the 
Church to relocate to plots of land located at 
13, Olasimbo Street, Onike, Yaba, in 1994. It 
was in this year, that the fuIl Sunday services 
began, and the name Mountain of Fire and 
Miracles Ministries was taken as the name of 
the group (Ayegboyin 2005, 37). 
The expansion of MFM continues to be a 
subject of interest, not only within Nigerian/ 
African Pentecostalism, but, within global 
Pentecostalism at large. This is because, since 
her founding in 1989, MFM has continued to 
record significant expansion not only within 
Nigeria, but Africa and other continents of the 
world. In Nigeria, MFM has her presence in 
nearly all the states, with an average of 15 to 
20 or more branches per State. As at 2009, 
Lagos alone was said to have had over seventy 
branches of the Church. In Africa, MFM claims 
to have her presence in at least twenty 
countries, including Nigeria. These include 
Uganda, Kenya, Togo, South Africa, Sierra 
Leone, Namibia, Malawi, Liberia, Ghana, 

WAUU Journal of International Affairs and Contemporary Studies, VoI1(1}, Oct. 2021 

Ethiopia, Cote D'voire, Congo Brazzaville, 
Central Africa, Cape Verde, Cameroon, Burkina 
Faso, Benin Republic and Tanzania. Other 
branches of the Church are located in three 
other continents of the world- Europe, Asia 
and North America 
(http://www.mountainoffire.org/about_go.html 
, accessed May 20,2016). 
It is conspicuously displayed on all the 
websites of the group that the Mountain of 
Fire and Miracles Ministries is a full gospel 
ministry which is "devoted to the Revival of 
Apostolic Signs, Holy Ghost fireworks and the 
unlimited demonstration of the power of God 
to deliver to the uttermost". The official logo of 
the group is that of a mountain burning with 
fire, and enclosed within two concentric circles. 
The mountain which symbolizes MFM is 
believed to be higher than any problems 
individuals may have, while the fire is symbolic 
of God's presence and also a representation of 
the power of God which when called upon, 
would consume Satan and his cohorts. 
The group lays emphasis on absolute holiness 
within and outside of individuals. This is 
viewed as the greatest spiritual "insecticide" 
and requirement for making heaven. MFM is a 
do-it-yourself Gospel ministry, where individual 
members are trained to wage war and fight 
spiritual battles to dislodge the plots of 
enemies and that of Satan. The beliefs of the 
MFM are conspicuously printed in their 
magazines and other documents of the group. 
Likewise, their various websites glaringly 
contain these beliefs. 
THE DYNAMICS OF LEADERSHIP ROLES 
IN THE TRANSNATIONALIZATION OF 
THE MFM 
From the field works, we noted that since the 
founding of the MFM group in the Netherlands 
in 2002, the leadership continues to play 
important roles in the transnational activities of 
the group. First, the leadership plays the role 
of organizing and leading worship. Like several 
other religious group, worship is central in the 
activities of the MFM. In the MFM of the 
Netherlands, the leadership plays the roles of 
leading the elements of worship, interpreting 
scriptures and popularizing the doctrinal 
peculiarities and deliverance agenda of the 
group, for the lack of space, I would not be 

150 

able to articulate each of these in details. 
However, it suffices to say that, the doctrinal 
emphasis and related practices of the 
leadership in all the meetings of the group 
center on the issue of deliverance from 
malevolent spirits. 
Warfare prayers against Satan, demons, 
witchcraft spirits and enemies usually 
characterize the worship services. In most of 
the prayer meetings, the leader teaches on 
topics and biblical passages which motivate 
members to pray and seriously contend 
against the devil. For instance in one of the 
weekly prayer meetings of the MFM in 
Amsterdam, the title of the teaching was 
"Dealing with satanic Infirmities." While 
alluding to 3 John 1:2, Kayode Ifebajo the 
National coordinator informed his listeners that 
sickness is not God's plan for a believer. He 
correlated his thoughts with another passage 
of the Bible, Luke 13:10-17. From this later 
passage, he was of the opinion that it is Satan 
who sows sicknesses in the lives of believers, 
hence, he must be contended with. Following 
this teaching, he led the congregation in a 
seven point prayer agenda which focus. The 
prayer points were as follows: 
- "Yokes of infirmity attached to my body, die!" 
- "Power of death assigned against my life, 
die!" 
- "Bullets of darkness fired into my life in the 
dream, die!" 
- "Arrows of darkness fired into my body, 
come out by fire!" 
- "Powers that killed my ancestors, I am not 
your candidate, die by fire!" 
- "Healing power of God, enter my body!" 
- "I shall not die before my time!" 
Every worship service of the MFM is 
characterized by warfare prayers. It is clear 
from these roles in worship that the leadership 
seeks to pursue the vision of the group which 
is an unflinching belief in deliverance from 
unwanted spirits. 
Second is the role of the leadership in the use 
of charismata. "Charis" is the Greek word for 
gift. The leader of MFM also exhibit the use of 
spiritual gifts in their transnational activities. 
Such gifts are actively displayed during the 
worship activities of the group. Majorly the 
members identified the gifts of exorcism, 

WAUU Journal of International Affairs and Contemporary Studies, Vo11(l), Oct. 2021 

discernment of spirits, ability to teach scripture 
and ability to lead prayers as the prevailing 
spiritual gifts of the leaders. Many members 
claimed that these gifts have been a source of 
blessing to them. Exorcism is the expunging or 
the sending-away of demons or unwanted 
spirits from a possessed object or person. 
Africa can be described as especially "a world 
of the spirits" this is because many people 
attach the Activities of malevolent spirit to 
almost every un-wanted experience of life. It is 
important to note that in the experiences of 
some of the people, this is a reality and not a 
myth. In the MFM, the sending-away of the 
spirits is done through a process of 
deliverance, which involves intensive vigorous 
prayers. 
Another major role of the leadership is in the 
area of exercising power and authority. Many 
of the members are of the opinion that the 
leaders exercise more of spiritual authority 
(Joseph, 2009). By this they meant the 
leaders' authority in spiritual warfare, 
exorcism, and other spiritual activities of the 
group. While this claim is true, yet, it does not 
exclude the dimension of exercising physical 
authority and power. One observable way by 
which the leaders exercise power and authority 
largely, is by their speeches. More often than 
not, the same way the leaders issue 
instructions or commands to the possessed 
person during deliverance prayers, is also 
relatedly the way they issue instructions to the 
members. For instance, in reminding people of 
forth- coming Church programs, it is difficult to 
hear phrases like, "please be there" or "I will 
appreciate it if you can make time to come". 
Rather, you hear tones of commands, such as 
"You must be there", "Once you are late, the 
bus will not wait for you", "we will not tolerate 
any lateness" and so on. From such 
statements and the dispositions of leaders as 
persons with "power and authority" one is 
quick to observe the manifestation of a 
prestige of power and authority. It is this 
manifestation that literally often makes the 
members to cringe before their leaders, 
particularly before the Pastors. This 
phenomenon was observed in all the 
Netherland Churches of the MFM. 
In keeping with the goals of the group, it may 
be appropriate that the leadership uses 

warfare languages in dealing with perceived 
unwanted spirits. However, when it comes to 
her interaction with people; the members of 
the group, it may be important to be more 
humane and relate with them as people that 
are appreciated. 
Next is the role of leaders in raising and 
disbursing funds (resource management). No 
group or organization can function effectively 
without adequate funds. The MFM of the 
Netherlands raises her finances locally from 
within her members. In all the meetings in 
which I participated in the MFM of the 
Netherla nds, offerings/tithes were collected. 
However, there was no excessive or undue 
emphasis on the issue of money within the 
group. There are at least three major 
categories of Nigerian Pentecostals; those who 
lay emphasis on prosperity, those who lay 
emphasis on holiness, and those who lay 
emphasis on deliverance. As noted earlier, the 
MFM belongs to the third category which lays 
emphasis on deliverance. Hence, the group 
does not lay much emphasis on money in all 
her worship programs. This is not to say that 
money is not important to the group. 
Within the MFM of the Netherlands, finance is 
primarily raised throuqf three avenues. First is 
through the offerings and tithes of the 
members. Second is through willful donations 
by the members. It is through these self- 
financing methods that the MEM in the 
Netherlands pays her rents for the Church 
space, assists indigent members, executes her 
ministry projects (when there is one), pays the 
pastorate salary or stipends and funds all her 
programs. 
CROSS-CULTURAL CHALLENGES 
Culture relates to patterns of meaning, values 
and normativity: ways in which social life is 
structured, both in respect to freedom and lack 
of freedom, communion and hierarchy culture 
covers such things as lifestyle, music, food, 
language, methods of rearing children, etc. 
such values are said to lie at the basis of 
practical life. In the MFM of the Netherlands, 
Nigerians and other Africans are dominant. 
While it is true that there are some members 
who are from the Dutch Antilles, however, the 
main group in all the MFM churches in the 
Netherlands and Africans, A major implication 
of this is that, as Africans, these members 
151 

WAUU Journal of International Affairs and Contemporary Studies, VoI1(l), Oct. 2021 

share some cultural affinities that are largely 
different from those of the Dutch, and this 
brings some challenges. 
Some of the cultural issues that the group 
takes along to the diaspora include African 
cosmology of evil, perceptions of the 
sacredness of human sexuality, 'dress code' 
(for the female), a sense of community 
belonging, and respect for elders. For the 
Dutch, the views on these issues differ from 
the African perspectives. The MFM appears to 
hold in a very high esteem the issue of the 
sacredness of human sexuality. Values like 
virginity of the un-married and chastity of the 
married are held in high esteem. In a similar 
perspective, the group frowns at the issue of 
same sex marriage. Some of the leaders 
describe this as a perversion in marriage and a 
deviation from the purpose of God. The 
background of these values is traceable to the 
traditional understanding of most Africans on 
the issue of human sexuality. For them, human 
sexuality is not just a natura I giving, but a 
culturally negotiated phenomenon in the 
African society; such that an individual cannot 
distort societal adhesiveness through sexual 
deviation. Contrastively, in a post-Christian 
society such as the Netherlands, human 
sexuality and what individuals do about their 
sexualities is a personal issue. Citizens are free 
to decide their sexual orientations without any 
form of discrimination. The MFM sees this 
culture as challenging. 
Members also hold a consensus opinion on the 
fact that, the issue of community belonging in 
terms of caring for one another, visitation, 
togetherness, etcetera, all have a cultural 
undertone which continues to serve as 
motivation to them to remain in the group. It 
was revealed that in spite of the individualistic 
nature of living in Europe, the leadership is 
said to demonstrate, promote and encourage 
communal spirit of doing things together. With 
some I tried to clarify if they are not confusing 
the normal mutual care and fellowship which is 
naturally expected within the body of Christ 
with what they call the African communal 
spirit. However, most of the respondents were 
specific on the fact that they are not mixing 
the concept of expected Christian fellowship 
with the issue of African community living. 
Here again, this practices faces a cultural 

challenge among the Dutch. This is because it 
is an individualistic society where living, 
decisions, opinions, etc., are personal. 
On the issue of clothing, in the MFM of the 
Netherlands, the use trousers or long pants is 
forbidden for female members. This is 
forbidden both in and outside the church. The 
sentiment here is obviously cultural among 
other things. Although some of the leaders 
also held that the Bible condemns the use of 
trousers by females, while some argue more 
from the angle of ethical values. In the views 
of the latter, they inform that the culturally 
acceptable African dress for females is the use 
of a wrapper, in the absence of which they 
would prefer a long skirt. The argument of the 
leadership in relation to this issue is that as 
African Christians, the members cannot imitate 
or compromise their faith in the West. It is 
important to note that in spite of the repeated 
emphasis by the leadership against the use of 
trousers by ladies in the Church, it is a 
common feature to still find some wearing 
trousers. Some of these ladies revealed that 
they are not just trying to be deviants; rather, 
they love the Church, but that the use of 
trouser has become a natural part of their 
normal dressing in Eu[ope. Some admitted 
that they were not wearing trousers back 
home in Africa, but having stayed long in 
Europe, the practice has been imbibed. The 
second issue on clothing related to women in 
the Church is the issue of the use of 'head tie' 
(a covering for the hair). Again in the opinion 
of many, this is often advised in keeping with 
traditional African culture, however, the 
reactions of some women to it is the same 
with that towards the use of trousers. 
Without exaggerations, the matter of dressing 
for women poises a great cultural challenge to 
the MFM in her operations in the Netherlands. 
First, the Western culture sees trousers as 
clothing for all genders. Second, the harsh 
weather of the West compels many women to 
wear trousers in order to keep warm, and 
third, many of the professions, such as 
engineering, encourage the use of trousers by 
women in order to appear smart and also be 
efficient in their works. 
Another area of cultural challenge to the MFM 
in the Netherlands is in the area of language. 
In the Netherlands, Dutch is the official 
152 

WAUU Journal of International Affairs and Contemporary Studies, VoI1(l), Oct. 2021 
language if communication. It is entirely 	unwanted experiences. Unfortunately, in a 
different from several African languages and 	post Christian context like the Netherlands 
hence, many MFM leaders and members 	where the views on cosmology of evil are not 
believe that the language is difficult to learn or 	shared, the MFM which has informed her 
understand. For this reason, many have given- 	selective doctrine of deliverance and warfare 
up any attempt to learn Dutch. Some churches 	prayers. God's power to deliver totally from 
organize Dutch learning centers for their 	malevolent spirits is the major teaching of the 
members, but in many of these centers, the 	MFM. However, many Christians would agree 
member do not turn-up, believing that Dutch is 	that, the doctrine of deliverance is not only 
difficult to learn. Some Africans have been 	doctrine in the bible. There several others- 
successful in learning and mastering Dutch, 	love, grace, holiness, and so on. Some of 
but members of the MFM have not been 	these other teachings of the bible can be 
successful in this. 	explored further for some doctrinal balance, 
particularly in non-African contexts. 
To the above challenges we must add the 
challenge of a cultural identity- who am I/who 
are we7 Many African immigrant churches like 
MFM relate more with their own subculture. 
The live close to each other, they visit only one 
another, they work close to each other and 
they meet in church often with each other. 
Part of the reasons for this is to maintain 
religious-cultural identities and also an 
expression of the fear of being 'contaminated.' 
One of the pastors of the church informed 
that, 'owe need to stay close to each other and 
continually encourage one another in this 
strange land in order not to be contaminated 
with ideas which would weaken our faith in 
Christ, you know how things are back home. 
We must be on fire for the Lord." 
A BRIEF EVALUATION ON CULTURAL 
INTEGRATION OF THE MFM IN THE 
NETHERLANDS 
The efforts of African Pentecostal immigrants 
such as the MFM churches in relocating to the 
Netherlands for economic and religious 
reasons in Europe, despite its harsh weathers 
is to be appreciated. Similarly, the efforts of 
these Africans in seeking ways of surviving 
economically in Europe are also impressive. 
Despite these laudable efforts, in the case of 
the MFM, not much of cultural assimilation and 
integration has taken place. This development 
has been largely responsible among other 
things for the dearth of White Dutch 
membership in the MFM churches in the 
Netherlands. We noted that the worldview 
which the MFM continues to transnationalize is 
the African Cosmology of evil. This worldview 
attaches the activities of malevolent spirits to 
every, human mishap while largely 
disregarding the roles of individuals in such 
Furthermore, the fear of losing her highly 
cherished doctrines and religious identities has 
been partly responsible for the inability of the 
group to have and maintain economic relations 
with White Dutch churches (including other 
African immigrant churches in the 
Netherlands). In the long run, this posture has 
not been helpful for the group. It has not been 
able to attract White Dutch persons. 
These cultural challenges will continue to 
confront the MFM and other African immigrant 
churches until decisive steps are taken by MFM 
and other groups. Perhaps, the groups 
seriously intend to ge~ integrated into the 
Dutch society, they the beginning point is to 
give all to takes to learn the Dutch language. 
Second, African Pentecostal immigrants such 
as the MFM members must intentionally enroll 
in Dutch schools; academic institutions are 
good avenues for cultural integration. 
Moreover, it is with such degrees that such 
members can nurse the hope of getting white- 
collar jobs in the society. Furthermore, the 
MFM pastors need to enroll in theological 
colleges or institutions in the Netherlands. 
Such theological exposures would further 
prepare them to adequately handle the 
demands of the pastorate in a post-Christian 
community such as the Netherlands. To all of 
these, we must add the need to deliberately 
and purposefully seek ecumenical cooperation. 
Without such cooperation with other churches 
(both White Dutch and others) the dream of 
cultural integration may remain simply a 
dream. A crucial demand of cross-cultural 
missions is the assimilation of the host culture 
in order to truly incarnate the gospel in the 
context of the people. 
153 

WAUU Journal of International Affairs and Contemporary Studies, VoI1(l), Oct. 2021 

	CONCLUSION 	AND 	SOME 
RECOMMENDATIONS 
This study began by asking two important 
questions relating to the roles of the MFM 
leaders in transnationalizing the group to the 
Netherlands and the cross-cultural challenges 
that the group is facing in the context of the 
West. From the study, the writer noted four 
important roles that the leadership continues 
to play. These include- organizing and leading 
worship, exhibiting spiritual gifts, exercising 
power and authority, and raising and 
disbursing funds of the smooth running of the 
group. In all of these roles, the leadership 
promotes the goal of the group which is to 
expel unwanted spirits through vigorous 
warfare prayers. On the other hand, the MFM 
continues to experience cultural challenges in 
the areas of their repeated emphasis on 

African worldview on evil, language, dressing, 
and cultural identity. 
It was further noted that in both the roles of 
leaders and the cultural challenges, not much 
assimilation into the White Dutch society has 
taken place. Hence, while maintaining her 
identity, there is the need for a display of more 
intentionality by the MFM churches in the 
Netherlands. This can be shown in terms of 
language acquisition, and the exploration of 
other doctrinal issues that would make more 
meaning in the Western context. Furthermore, 
the MFM should explore more important social 
activities with positive impacts on the larger 
White Dutch society. In such a post-Christian 
society, perhaps, hearts can better be won for 
Christ by meeting needs that rid the society of 
ills such as drug addiction, gangsters, and 
homelessness, among other. 

References 

Anderson, 	Allan 	H. 	Introduction 	to 
	Pentecostalism: 		Global Charismatic 
Christlcmity.Cambridge and New York: 
Cambridge University Press, 2004. 
Ayegboyin, Deji. " ... But deliver us from evil ... 
The Riposte of the MFM and its 
Implications for the Reverse in Mission" 
Orita XXXII.1&2 (June and December 
2005): 36-45. 
Bastian, Jean-Pierrre. "Pentecostalism, Market 
Logic and Religious Transnationalisation in 
Costa Rica" in Andre Corten and Ruth 
Marshal-Fratani (eds.) Between Babel and 
Pentecost: Transnationalisational 
Pentecostalism in Africa and Latin America. 
Bloomington: Indiana University Press, 
2001. 
Burgess, 	Stanley 	M. 	Introduction. 	In 
International Dictionary of Pentecostal and 
Charismatic Movements, ed. Richard 
Burgess, xv-xxiii. Revised and Expanded 
Edition. Grand Rapids: Zondervan, 2002. 
Ifebajo, Kayode. Interview. The Hague, 
Netherlands. August 12, 2012. Ifebajo was 
the National coordinator of the MFM in the 
Netherlands in that year. 
Joseph, Gbenga. Interview. Amsterdam, The 
Netherlands. May 13, 2009.Joseph is a 
member of the MFM, Amsterdam. 
Kalu, Ogbu. 2008. African Pentecostalism: An 
Introduction. Oxford: University Press. 
154 

Marshall-Fratini, Ruth. "Mediating the Global 
and the Local in Nigerian Pentecostalism" 
in Andre Corten and Ruth Marshal-Fratini 
(eds.) Between Babel and Pentecost: 
Transnationalisational Pentecostalism in 
Africa and Latin America. Bloomington: 
Indiana University Press, 200l. 
Mountain of Fire and Miracles Ministries. About 
the Church 
http://www . mountainoffire .org/ about_go.h 
tml, accessed May 20, 2016). 
Ojo, 	Matthews. 	The End- Time Army: 
Charismatic Movements in Modem Nigeria. 
Asmara: Africa World Press. 2006. 
	"Of 	Saints 	and 	Sinners: 
Pentecostalism and the Paradox of Social 
Transformation in Modern Nigeria" An 
Inaugural Lecture delivered at the Obafemi 
Awolowo Universit~ lie lfe on Tuesday 
liP June, 2010. Ile-Ife: OAU Press 
Limited, 2010. 
Olayiwola, John (ed.) "An exclusive interview 
with Dr. Daniel Olukoya", in Maintaining 
the Fire on the Altar 1. Lagos: MFM Press, 
2008. 
Oro, Ari Pedro and Pablo Seman. "Brazillian 
Pentecostalism Crosses National Boarders" 
in Andre Corten and Ruth Marshal-Fratini 
(eds.) Between Babel and Pentecost: 
Transnationalisational Pentecostalism in 
Africa and Latin America. Bloomington: 
Indiana University Press, 2001: 181-191.