In my last post, I explained how loopholes in India’s legal system have enabled self-proclaimed “godmen” to amass fortunes by facilitating money laundering. But these corrupt godmen could not build their illicit empires without protection from politicians. After all, the government could crack down on godmen’s activities by changing the laws, or even by ensuring adequate enforcement of the flawed laws that currently exist. The government has not done so in part because of a corrupt relationship between godmen and politicians. The politicians provide the godmen with political favors, special privileges (including sweetheart deals for the godmen’s business ventures), patronage appointments, and, perhaps most importantly, the preservation of the system of legal loopholes and minimal oversight that enables the godmen to amass their fortunes. In return, godmen provide politicians with a number of services. These services include the same money laundering services that godmen provide to businessmen. But the godmen also provide politicians with three other services in exchange for the politicians’ complicity.
The Kenyan Ethics and Anti-Corruption Commission (EACC) recently launched a somewhat unconventional initiative: an anticorruption Bible study guide. The EACC collaborated with the Evangelical Alliance of Kenya and the Fellowship of Christian Unions to first publish the guide in 2008, but in September it launched the guide’s use in a formal event with the Inter-Religious Sector. Though the EACC has worked with religious leaders from across traditions in the past, this guide is limited to the Christian faith. (Roughly 85% of Kenyans identify as Christian.) Intended for use in small group studies, the guide has 12 lessons divided into three sections: understanding corruption, developing values, and responding to corruption. Each lesson contains an introduction, discussion questions rooted in Scripture, a memory verse, and a final point of reflection. The EACC Twitter account declared that the study guide “is intended to help Kenyans interact with the Bible and discover God’s position on corruption and his direction on living a corruption free life.” And as the guide’s forward explains, “we believe that this fight will benefit from a much greater impetus if we use places of worship as the vanguard platform of advocacy against corruption in Kenya.”
Many in Kenya are not so sure. The decision to invoke God in the fight against corruption was met with skepticism and outright derision on Twitter and local media. (See here, here, and here.) Critics argued that the anticorruption Bible study guide would be ineffective (and therefore was a waste of resources), and also that anticorruption advocacy should be grounded in general morality, not religion. And it is hard to ignore the hypocrisy of religious groups and leaders speaking out against corruption given their imperfect records. (See here, here, and here). Furthermore, the collaboration between a government agency and religious leaders in producing this guide raises concerns both about the separation between church and state and about whether scarce government resources are best spent recruiting religious organizations into the anticorruption fight.
These criticisms are overblown. Working with religious stakeholders—and framing ethical arguments in religious terms—is a powerful and legitimate tool in the anticorruption movement’s arsenal, and activists should not shy away from using it. Religious leaders and organizations make particularly effective partners in anticorruption efforts for several reasons: Continue reading