Abstract
This article analyzes the “conversion” of Anthony Uzodimma Obinna, an Igbo schoolteacher from the town of Aboh Mbaise in Imo State, and his extended family to Mormonism in southeastern Nigeria between the 1960s and the 1980s, from a historical perspective. I argue that the transition of Anthony Obinna and his family away from Catholicism to Mormonism can be explained by both the elective affinities that existed between Mormonism and indigenous Igbo culture, and socio-economic factors as well. This article bases its conclusions on a close reading of oral histories, personal papers, and correspondence housed at the LDS Church History Library in Salt Lake City, Utah and L. Tom Perry Special Collections at Harold B. Lee Library, Brigham Young University in Provo, Utah.
Highlights
The Official Story of Anthony ObinnaThis article analyzes the “conversion” of Anthony Uzodimma Obinna, an Igbo schoolteacher from the town of Aboh Mbaise in Imo State in the southeastern part of Nigeria, and his extended family to the Church of Jesus Christ of Latter-day Saints (LDS Church) between the 1960s and the1980s.1 Offering a social explanation of religious change that complicates the official narratives of Anthony Obinna’s “conversion,” I argue that the movement of Anthony Obinna and his family away from Catholicism to Mormonism can be explained by both the elective affinities that existed betweenMormonism and indigenous Igbo culture, and socio-economic factors as well
Anthony Obinna joined the LDS Church because of elective affinities that existed between Mormonism and indigenous Igbo culture, including an attraction between (1) indigenous and Mormon practices of dreaming and prophecy, and between (2) indigenous cultural associations and the LDS Church
While the importance of oracles in southeastern Nigeria diminished following the establishment of colonialism, prophetic churches multiplied throughout the region over the course of the 20th century
Summary
This article analyzes the “conversion” of Anthony Uzodimma Obinna, an Igbo schoolteacher from the town of Aboh Mbaise in Imo State in the southeastern part of Nigeria, and his extended family to the Church of Jesus Christ of Latter-day Saints (LDS Church) between the 1960s and the. 4, Box 11, Folder 3, African Oral History Project, LTPSC; “Interview Between Dale LeBaron and Fidelia Obinna, Aboh Mbaise, Imo. State, Nigeria, 4 June 1988,” p. 1, Box 11, Folder 4, African Oral History Project, LTPSC; Anthony Obinna, “No Toil Nor. Labour Fear, We Shall Not Shun the Fight,” Box 1, Folder 10, Edwin Q. 5, Box 11, Folder 3, African Oral History Project, LTPSC; Anthony Obinna, “No Toil Nor Labour Fear, We Shall Not Shun the Fight,”. They baptized Obinna and many of his family members on November 21, 1978, and called many of them to serve as leaders in the newly formed While this account of Obinna’s journey to Mormonism roots his decision to join the LDS Church in the dreams he claimed to experience, and this story continues to be promoted by faithful Latter-day. Given these issues with the official narrative of Anthony Obinna’s “conversion,” I provide an alternative social explanation that offers another window onto these historical events and archival sources
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