By Prof. Karuti Kanyinga
Adapted from an article first published by the Daily Nation
The Shakahola cult deaths in Kilifi County have shocked the world. Families, including children, were lured to their deaths with promises of meeting Jesus Christ. Yet Kenya is not alone. From the Jonestown massacre in the U.S. (1978), to cult deaths in South Korea (1987), Uganda (2000), and others, a pattern emerges: poverty-stricken societies falling prey to charismatic religious leaders who promise salvation, wealth, or both.
Cultism Thrives in Poverty
A common thread in these tragedies is the presence of a magnetic, extremist preacher who thrives among the poor. They gain followers by selling promises—of wealth to the poor and protection to the rich. For the poor, having endured long-term deprivation, even false hope feels like salvation. Meanwhile, the rich are manipulated through fear, often giving generously to religious leaders who claim to secure their future.
The prosperity gospel is particularly dangerous in this context. It exploits desperation, twisting sacred texts to demand tithes, donations, and even property in exchange for divine blessings. Many preachers urge believers to sacrifice everything—from money to land to cars—on the claim that such giving will unlock miracles.
Religiosity vs. Religion
It’s important to distinguish between religion and religiosity. Religion, when grounded in values like honesty, hard work, and compassion, can be a powerful force for good. Religiosity, however, refers to the excessive influence of religious belief on everyday decision-making, often to the detriment of logic, innovation, and personal initiative.
Religiosity fosters dependence. It promotes the belief that prayer alone—without effort—will solve problems. It discourages personal agency and often vilifies those who question or think differently. In extreme cases, it discourages innovation, condemns science, and limits critical thinking.
The Economic Consequences
Global research reveals a strong link between high levels of religiosity and low GDP per capita. Countries where religion is considered “very important” to daily life—such as Uganda, Ethiopia, and Burkina Faso—report GDP per capita under $1,000. In contrast, nations where fewer people say religion is important—like Norway, Sweden, and New Zealand—have GDPs above $20,000.
These wealthier nations don’t necessarily reject belief in God. Rather, religion doesn’t dominate public life or suppress freedoms. People are free to believe, but their economic and social progress is driven by innovation, trust, and merit—not religious fear or coercion.
Interestingly, trust levels also mirror income disparities. In countries where religion shapes daily life, trust among citizens is low. In highly secular societies, trust is significantly higher. This matters, as social trust is essential for innovation, commerce, and effective governance.
The Failure of Mainstream Churches
How did we get here? One answer lies in the failure of mainstream religious institutions. In the past, churches were moral anchors. They taught discipline, honesty, and responsibility. Today, many of them have been replaced by preachers whose only goal is profit—preaching fear, demanding blind loyalty, and enriching themselves at the expense of the faithful.
A Call for Reflection
The challenge is not faith—it’s blind faith. It is time for honest conversations about the role of religion in public life. We must ask: Are our religious practices empowering people or enslaving them to false hope? Are they cultivating productivity and accountability—or dependency and fear?
Kenya’s development cannot thrive in a context where economic ambition is replaced by spiritual manipulation. To fight poverty and inequality, we must promote reason, critical thinking, trust, and freedoms—including the freedom to believe responsibly.
About the Author
Prof. Karuti Kanyinga is a Research Professor at the Institute for Development Studies (IDS), University of Nairobi. He is a distinguished scholar in governance, development, and public policy, with extensive research on political participation and electoral processes in Kenya.