The pope also emphasised dialogue, human rights and support for vulnerable groups, urging leaders to turn past divisions into opportunities for renewal. He highlighted the importance of investing in young people, describing it as a “strategic choice for peace” and long-term stability.

President Biya welcomed the visit, saying it came at a time of global uncertainty and conflict, and praised the pope’s message of peace . Leo XIV is on his first apostolic trip to Africa, which includes stops in Algeria, Angola and Equatorial Guinea, with his Cameroon visit running from April 15 to 18.

The trip comes at a time when Africa’s role in global Catholicism is expanding, driven by a young and rapidly growing population . Devout Catholic Ngong Aloysius Kfutua said the continent’s demographic strength is reshaping the Church’s future.

“The population of Africa is young. It’s a growing population, while in Europe it is aging,” he said, adding that the increase is reflected in rising church membership.

Kfutua also pointed to reforms such as the 1995 Ecclesia in Africa, which encouraged worship in local languages and the use of indigenous instruments, making the faith more accessible across the continent.

“The faith of Africans is well-tuned. Africans believe so much in God,” he said, noting that the number of priests ordained in Africa continues to outpace Europe.

Church leaders say the visit carries both spiritual and symbolic significance. James Ndifon, Secretary General of the National Episcopal Conference of Cameroon, described it as an opportunity to strengthen unity and reaffirm the country’s place within a fast-growing African Church.

“In many ways, the visit of the Holy Father is going to touch Cameroon in a very precise way because Cameroon is a country in need,” he said. “He’s coming to teach us, to sanctify us and to lead us to God.”

Particular attention is expected to focus on Cameroon’s conflict-affected English-speaking regions, where unrest has persisted since 2016. The Pope is scheduled to visit Bamenda, where he will meet community leaders and celebrate Mass as part of a peace-focused programme.

“He will come to console them, to give them hope and to engage all parties, including civil society and the state,” Ndifon said.

Ahead of the visit, Ambazonian separatist groups have reportedly announced a three-day ceasefire in the northwest and southwest regions, a rare pause in a conflict that has caused widespread displacement and humanitarian challenges.

"In the light of Easter, let us allow ourselves to be amazed by Christ! Let us allow our hearts to be transformed by his immense love for us! Let those who have weapons lay them down! Let those who have the power to unleash wars choose peace! Not a peace imposed by force, but through dialogue! Not with the desire to dominate others, but to encounter them!" he said.

Leo also warned against what he described as a growing desensitisation to violence, lamenting a world becoming indifferent to the deaths of thousands and the wider consequences of conflict.

"On this day of celebration, let us abandon every desire for conflict, domination, and power, and implore the Lord to grant his peace to a world ravaged by wars and marked by a hatred and indifference that make us feel powerless in the face of evil," the pontiff, who hails from Chicago in the United States , said.

Popes have long been viewed as a moral compass in times of crisis, and Leo’s Easter message appeared to continue that tradition — while also reflecting the unique position of the papacy as both a spiritual authority and a head of state.

Although the pontiff did not name specific leaders in his Easter address, his remarks come against the backdrop of escalating global tensions and ongoing conflicts .

Just days earlier, however, Leo had been more direct.

Speaking to journalists, he referenced remarks by Donald Trump, saying he hoped the US leader was seeking an “off-ramp” to reduce violence and halt the cycle of hatred, particularly in conflict zones such as the Middle East.

He also called on leaders to return to dialogue and reduce the level of violence , stressing that peace — especially during Easter — should prevail.

As conflicts persist across multiple regions, Leo’s call for restraint, dialogue and peace positions the Vatican once again at the centre of global appeals for an end to violence.

Scaled-down ‘Visita Iglesia’

The impact of higher fuel prices is most visible in Visita Iglesia, a Maundy Thursday tradition where devotees visit seven or more churches to pray the 14 Stations of the Cross

This year, some Catholics are compressing the ritual — opting to visit just one church and complete all 14 stations within its premises, rather than travelling across multiple locations.

Others are limiting their routes to nearby parishes, abandoning longer trips that previously stretched to provinces such as Pampanga, Ilocos or Tagaytay.

The shift reflects the sharp rise in fuel prices, with gasoline costs nearly doubling in some cases, prompting households to cut back not only on travel but also on electricity and other daily expenses.

Urban centres such as Quezon City and Manila have seen steady foot traffic in major churches, suggesting that while mobility has been curtailed, participation in the tradition remains intact — albeit in a more localised form.

‘Jesus’ prays for the Middle East

In Pampanga, one of the country’s most extreme expressions of Holy Week devotion has taken on a contemporary geopolitical dimension.

In San Pedro Cutud, San Fernando, a long-time devotee known as the “Christ of Pampanga” marked his final crucifixion after 37 years — dedicating the act to prayers for peace in the Middle East.

The ritual, in which participants are nailed to wooden crosses, drew about 8,000 spectators at the main site and more than 15,000 across five locations this year, according to organisers.

The annual reenactment, already physically demanding, unfolded under intense heat, with some attendees fainting during the ceremonies, though no major incidents were reported.

The retiring devotee, aged 65 and managing health issues including asthma, required oxygen support after the performance — underscoring both the personal toll and enduring appeal of the tradition, which continues to draw both local and foreign visitors.

Travel demand still up 50%

Despite mounting cost pressures, data suggest that Filipinos are still travelling in large numbers during Holy Week — though with notable adjustments.

Outbound travel demand rose by 50% year-on-year for the April 1 to 12 period, while domestic bookings increased by 25%, according to travel platform Trip.com.

However, travellers are increasingly favouring destinations closer to home, particularly within Asia. Hong Kong, Tokyo and Singapore topped outbound preferences, followed by Bangkok and Taipei, with longer-haul trips to Europe and the United States seeing reduced demand as airfares climbed sharply.

Holy Week remains one of the Philippines’ busiest travel periods, with bookings made earlier — averaging 74 days in advance — as travellers seek to manage rising costs.

He added that the Pope’s call for “the laying down of arms and the renunciation of violence” had “resonated profoundly,” describing it as consistent with the teachings of major world religions.

“Whether we look to Christianity, Buddhism, Islam, Hinduism, Judaism or any of the world's great spiritual traditions, the message is fundamentally the same: love, compassion, tolerance, and self-discipline,” the Dalai Lama said. “Violence finds no true home in any of these teachings.”

The statement comes as conflicts in the Middle East and between Russia and Ukraine continue, with limited signs of near-term diplomatic resolution.

“History has shown us time and again that violence only begets more violence and is never a lasting foundation for peace,” he said.

The Dalai Lama called for efforts to resolve conflicts through non-violent means, saying: “An enduring resolution to conflict, including the ones we see in the Middle East or between Russia and Ukraine, must be rooted in dialogue, diplomacy and mutual respect.”

He added that such efforts should be “approached with the understanding that, at the deepest level, we are all brothers and sisters.”

Pope Leo XIV — the first American pontiff — said in his Palm Sunday homily at St. Peter’s Square that “Jesus does not listen to prayers of those who wage war, adding that the Lord “always rejects violence.”

In his message, the Dalai Lama said a prayer for an end to ongoing conflicts : 

“I urge for and pray that the violence and conflicts may soon come to an end.”

"Catholic theology does not have preclusions, on a religious or ritual basis, in using any animal as a source of organs, tissues or cells for transplantation to human beings," the document noted.

However, the Vatican set out conditions that treatments should follow best medical practice, animals should not be subjected to cruelty, and research should be carried out in a way it described as “purposeful, proportionate and sustainable.”

The guidelines also urge doctors to be explicit with patients about the risks of xenotransplantation, including possible rejection by the immune system and the chance of infections linked to microorganisms.

Animal-to-human transplants remain uncommon, but rapid advances, including experimental procedures involving genetically modified pigs,  have pushed the issue higher on medical and ethical agendas, prompting the Vatican to update and expand earlier guidance first issued in 2001 .

Gerrit Lösch, a member of the denomination’s Governing Body, explained the change in a video statement . He said that while the Bible instructs believers to “abstain from blood,” it does not specifically address the use of one’s own blood in medical settings.

“Each Christian must decide for himself how his own blood will be used in all medical and surgical care,” Lösch stated. “This includes whether to allow his own blood to be removed, stored, and then given back to him. Some Christians may decide that they would allow their blood to be stored and then be given back to them, others may object”.

The organisation continues to prohibit the use of donated blood from others. A spokesperson emphasised that its “core belief regarding the sanctity of blood remains unchanged”.

The 140-year-old movement, which reports a worldwide membership of 9.2 million, has historically interpreted biblical commands to “abstain from blood” as a total ban on transfusions. Previously, the church accepted procedures like kidney dialysis, where blood is only briefly removed and immediately returned, but it strictly forbade extended storage.

The new policy marks a complete reversal of guidance published in the official 2000 edition of The Watchtower , which explicitly stated: “Hence, we do not donate blood, nor do we store for transfusion our blood. That practice conflicts with God’s law”.

Medical experts note that autologous blood can typically be collected between five and six weeks before surgery. While it eliminates the risk of contracting infectious diseases from a donor, experts warn it can lead to anaemia or a lower blood count in the patient before their procedure.

The policy update has received mixed reactions from former members. Mitch Melin, an advocate and former member, said the change does not address emergencies.

“I don’t think it goes far enough, but it’s a significant change,” Melin said . “If one of Jehovah’s Witnesses faces a medical emergency with significant blood loss, or if a child requires multiple transfusions to treat certain types of cancers, this policy change does not grant them complete freedom of conscience to accept potentially life-saving interventions involving donated blood”.

Melin also noted that some members may face challenges due to limited hospital infrastructure in certain countries that does not support blood storage.

The Jehovah's Witness organisation stated that many medical providers are already respecting their members' health-care directives. However, the ban on third-party blood remains one of the group's most distinctive and controversial teachings.

The survey highlights stark regional differences in how societies perceive religion’s social value, with countries across Asia, Africa and Latin America reporting significantly higher levels of support than more secular Western nations.

Indonesia recorded the highest level of agreement, with 100% of respondents saying religion helps society. The Southeast Asian nation, home to the world ’s largest Muslim population, has long maintained strong links between religion, public life and national identity.

Close behind, Thailand registered 94%, while Kenya followed at 91%, reflecting similarly high levels of religious engagement in both countries.

The data shows consistently firm belief in religion’s societal role across several regions:

These findings suggest that in many developing economies, religion continues to serve as a key source of social cohesion, moral guidance and community support systems.

According to Pew’s broader analysis, respondents in these countries often associate religion with:

“He was our imam and leader,” said a Malaysian Shi’ite who identified himself only as Zulfikar , describing Khamenei as a representative of the awaited Imam Mahdi in Shi’ite belief.

Small groups of Shi’ite adherents gathered outside the US embassy in Kuala Lumpur shortly after the strike, chanting slogans against the United States and holding portraits of the late Iranian leader.

But the reaction across Malaysia’s broader Muslim community has been far from uniform.

Malaysia officially recognises only Sunni Islam. Shi’ite teachings have been classified as a “deviant sect” since a 1996 religious ruling, and the spread of the doctrine among Muslims is prohibited.

Sympathy for Khamenei raises eyebrows

Muslims make up the majority of Malaysia’s population . The United States government estimates the country’s population at about 34.2 million as of mid-2023. According to Malaysia’s 2020 national census, around 63.5 per cent of residents identify as Muslim.

The rest of the population follows other faiths, including Buddhism (18.7 per cent), Christianity (9.1 per cent) and Hinduism (6.1 per cent), while smaller groups identify as atheists or adhere to religions such as Sikhism, Taoism and the Baha’i faith. 

Almost all Muslims in Malaysia practise Sunni Islam of the Shafi’i school, which forms the country’s dominant religious tradition.

Because of this, expressions of sympathy for Khamenei have sparked debate among many Sunni Malaysians.

Some prominent Muslim leaders offered condolences and described the Iranian leader as a martyr, a term in Islam traditionally used for those who die in a holy struggle. Their remarks drew criticism online from Malaysians who questioned how the leader of a sect considered deviant could be honoured in that way.

The differing responses highlight a long-standing tension in Malaysia, where Shi’ite Muslims have faced decades of scrutiny and restrictions.

Community representatives say Shi’ite followers have been questioned by religious authorities and security forces, while raids on gatherings and closures of Shi’ite-linked centres have occurred in the past.

Muslim sects in Malaysia

Because of this, some Shi’ite religious activities are conducted quietly, including prayer sessions and discussions held online.

At the same time, the wider conflict involving Iran has shaped how many Malaysians view the killing of its leader.

Malaysia’s government condemned the strike, with Prime Minister Anwar Ibrahim calling the attack hypocritical and criticising Western countries for what he described as double standards on human rights.

“I would like to express condolences to the Islamic Republic of Iran, Ayatollah Khamenei and his family; the leaders as well as the education community who were killed by the bomb attack by Israel and the United States,” Ibrahim said . 

However, reactions among ordinary Malaysians remain divided.

While some expressed sympathy for Iran and anger at the United States and Israel, others welcomed the strike online, citing Iran’s role in regional conflicts such as the Syrian civil war.

Meeting in Bangkok, the bishops said only “sincere, responsible, and sustained dialogue” can open a path to lasting peace.

In a separate statement, the Asia-Pacific chapter of the International Catholic Movement for Intellectual and Cultural Affairs ( ICMICA ) condemned actions that “escalate violence, inflame regional tensions, and endanger global peace,” and warned against the normalization of “preventive strikes” and unilateral military action.

Together, the statements mark one of the most coordinated regional faith-based responses in Asia since the latest surge in Middle East hostilities.

The FABC — whose leadership includes Cardinal Filipe Neri Ferrao, Cardinal Pablo Virgilio David and Cardinal Isao Kikuchi — stressed that war disproportionately harms the poor, displaced communities, children and future generations. 

The bishops urged governments to restore diplomacy as the primary instrument of conflict resolution and called on religious leaders to demonstrate interfaith solidarity in defense of human life.

The ICMICA coalition, composed of Catholic professional and theological groups from South Korea, Indonesia, Malaysia, the Philippines, India, Sri Lanka and Australia, took a more pointed stance on geopolitics. 

While acknowledging the “complexity of security concerns faced by all parties,” the network argued that durable security cannot be achieved through military escalation but must rest on negotiated solutions consistent with international law and the United Nations Charter.

The coalition also expressed solidarity with civilians across Iran and the broader region, particularly vulnerable groups such as women, migrant workers and religious minorities. It said any political transformation in Iran must arise from “the agency and collective will of the people themselves — not from external military intervention.”

Both groups grounded their appeals in Asia’s historical memory of war, colonialism and geopolitical rivalry.

 “War is a defeat for humanity,” the ICMICA statement said.

At the heart of the gathering is Jogokariyan Mosque , which this Ramadan is serving 3,800 free iftar meals every evening — complete with meals of rice, meat, vegetables and side dishes. 

This initiative is funded entirely by public donations and prepared by hundreds of volunteers.

Beyond the mosque, a 500-metre stretch of Jogokariyan Street transforms each evening into a bustling Ramadan market. 

This year, 400 micro, small and medium-sized enterprises are operating food stalls, up from 350 last year. Organisers estimate individual traders earn between Rp 300,000 and Rp 1 million ($20 to $65) per night, with more than half of the stalls run by local residents.

Now in its 22nd year, the Jogokariyan Ramadan event highlights Indonesia’s long-standing tradition of community-led food provision during the fasting month. It also reflects the broader national focus on nutrition and food security .

Since 2025, the government under President Prabowo Subianto has expanded its Free Nutritious Meal programme, which aims to provide meals to schoolchildren, toddlers and pregnant women across the country. 

The initiative reached more than 55 million recipients in its first year, underlining Indonesia’s growing commitment to ensuring access to food for all.

However, vendors must receive typhoid vaccinations and complete food-handling courses before being allowed to operate. The state health department will also monitor bazaars to ensure hygiene and food safety rules are followed.

This decision comes as the health ministry recorded 596 new TB cases during Epidemiological Week Six of 2026, bringing the cumulative total this year to 3,161 cases. 

Johor has reported 280 cases so far. Sabah recorded the highest number at 755, followed by Selangor with 596 and Sarawak with 332.

Why these bazaars are important in Malaysia

Malaysia is a Muslim-majority country , and Ramadan bazaars are a central feature of the fasting month, drawing large evening crowds buying food for iftar, the meal that breaks the fast at sunset. 

According to the 2020 national census, 63.5% of Malaysia’s population practices Islam, making Ramadan a major period of heightened social and commercial activity.

The health ministry said it had no plans to reintroduce mandatory mask rules similar to those imposed during the Covid-19 pandemic. Instead, it is encouraging personal responsibility.

While Malaysia has transitioned to the endemic phase of Covid-19, officials warned that respiratory infections — including TB — can spread more easily in crowded or poorly ventilated spaces, particularly if an individual with untreated active TB is present.

Again, the ministry stressed that Ramadan itself does not cause disease transmission, but increased social interaction may raise exposure risks. It advised the public to wear masks if experiencing symptoms such as cough or fever.

Health minister Dzulkefly Ahmad previously said that 85% of TB cases involve Malaysian citizens, with 15% linked to foreigners.

“Crowded, enclosed and poorly ventilated spaces increase the risk of transmission, especially if an individual with untreated active TB is present,” the ministry said.

It stressed that Ramadan itself is not a cause of TB transmission, but warned that increased social interaction during the month could raise exposure risks.

“Ramadan itself is not a cause of TB transmission. However, higher social interaction during the month may increase exposure risks,” the statement added.

The ministry said community awareness and early action remain crucial to controlling the disease. “With collective action, we can ensure a safe and healthy Ramadan for all,” it said, noting that TB spreads differently from respiratory viruses.

“Unlike influenza or Covid-19, TB spreads more slowly and usually requires prolonged and repeated exposure,” the ministry said.

As part of its advisory, the public was urged to practise proper cough and sneeze etiquette, ensure indoor areas are well ventilated, wear masks if symptomatic or when in crowded places, and seek medical attention for a cough lasting more than two weeks or other TB-related symptoms.

By state, Sabah recorded the highest number of cases (755), followed by Selangor (596) and Sarawak (332). Johor recorded 280 cases, while Kuala Lumpur and Putrajaya logged 244. At the other end of the scale, Labuan reported the lowest number (18), with Perlis (21) and Melaka (48) also among the lowest.

Dalits — formerly labelled “untouchables” under India’s caste system — have long faced entrenched social exclusion despite constitutional safeguards. Thus, Poola’s rise is widely seen as a landmark in a society where caste discrimination, though outlawed, remains deeply rooted.

Poola was elevated to the College of Cardinals by Pope Francis in 2022, becoming the first Dalit cardinal in the Catholic Church. His appointment as CBCI president now places him at the forefront of Catholic engagement with the Indian state.

In his first remarks after the vote, Poola described Church leadership as a form of service grounded in listening and dialogue. He pledged to promote unity among India’s diverse Catholic rites and to foster reconciliation in what he called a period of mounting social tension.

The bishops used their annual meeting to issue a pointed defence of constitutional freedoms, warning that religious liberty is under strain. They renewed calls for the repeal of anti-conversion laws enacted in several Indian states.

Those laws criminalise religious conversions alleged to involve coercion, fraud or inducement, and in some states require prior official approval before a person changes faith. Christian leaders say the legislation is frequently used to harass clergy and worshippers through false complaints.

Hindu nationalist groups have long accused Christian missionaries of targeting vulnerable communities for conversion — a charge the Church rejects. Rights advocates say accusations have at times been accompanied by mob violence and arrests carried out without due process.

The bishops also highlighted discrimination faced by Dalit Christians, who are excluded from certain state welfare benefits available to Hindu, Sikh and Buddhist Dalits under India’s reservation system. The exclusion has been contested for decades.

Under a 1950 presidential order, only Dalits belonging to specific religions qualify for “Scheduled Caste” status, granting access to quotas in public employment and education. Christian and Muslim Dalits remain ineligible, despite similar social disadvantage.

Christians account for about 2.3% of India’s 1.4 billion people .

With a Dalit cardinal now leading the episcopal conference, the Church has signalled both an internal reckoning with caste and a renewed appeal for equal protections under India’s secular constitution.

Malaysia will take immediate action against unauthorised houses of worship , Prime Minister Anwar Ibrahim said on February 9, amid rising disputes that have raised concerns over national unity. He said temples or shrines built without legal approval, particularly on land they do not own, will no longer be allowed, and municipal councils have been authorised to clear such structures. Anwar noted the sensitivity of the issue in Malaysia’s multi-religious society, citing recent disputes involving Hindu temples in Kuala Lumpur and Selangor. While acknowledging potential backlash, he warned against vigilantism, stressing that enforcement must be carried out strictly according to the law.

New member of Malaysian royalty is born

Prince Abdul Mateen and his wife, Princess Anisha Rosnah, have welcomed their first child , a baby girl, the Brunei royal household announced on Sunday. In a statement carried by national broadcaster RTB News, the Office of His Majesty Sultan Haji Hassanal Bolkiah said Princess Anisha gave birth safely on Feb 8 at 8.50am, in an announcement made in accordance with the Sultan’s orders. The birth was marked by 17 cannon shots fired at the grounds of Istana Nurul Iman. The couple, who married in a royal ceremony last year, announced the pregnancy in October.

Anwar says language, history must anchor education to prevent detached elite

Prime Minister Anwar Ibrahim said Malaysia must place language and history at the core of its education system to avoid producing an elite class disconnected from national identity. Speaking at an event at Universiti Selangor in Shah Alam, Anwar said a firm commitment was needed if the country was serious about shaping its own character. He stressed that the principle should apply across all education streams, including international schools, which have expanded rapidly. While debates on language and education date back decades, Anwar said indecision was no longer an option, adding that cultural grounding must progress alongside economic and technological development.

Health ministry bans cosmetic product found to contain mercury

The health ministry has banned the sale of Saqa Glowing Turmeric Night Treatment Cream after tests found it contained mercury , a prohibited substance in cosmetics. The ministry revoked the product’s notification, making it illegal to sell or distribute in the country, Bernama reported. In a statement, the ministry warned that mercury can be absorbed into the body and cause serious health risks, including kidney and nervous system damage, developmental harm to children and fetuses, and skin reactions such as rashes and irritation. Consumers have been urged to stop using the product, while sellers and distributors must immediately halt sales due to regulatory violations.

Toddler opening car door triggers six-vehicle crash

A two-year-old child opening a car door caused a six-vehicle road accident along Jalan Tun Razak on Friday evening, police said. The crash occurred near the Kampung Pandan roundabout heading towards KLCC and involved four cars and two motorcycles. Preliminary investigations found the child, seated in the rear of a Honda City and held by a relative, opened the left rear door after the child safety lock was not engaged. A motorcyclist was unable to avoid the door, triggering a chain collision. One rider was hospitalised, while another suffered minor injuries. Police are investigating for careless driving.

“China always and will continue to oppose using any arts award for political agenda against China,” the post continued.

The remarks followed news that the Dalai Lama, 90, won the Grammy for Best Audio Book, Narration and Storytelling Recording for “Meditations: The Reflections Of His Holiness The Dalai Lama” at the 68th Grammy Awards on February 1.

The Tibetan leader beat several high-profile contenders in the category, including Grammys host Trevor Noah, U.S. Supreme Court Justice Ketanji Brown Jackson, and musician Fab Morvan of Milli Vanilli. 

The Dalai Lama later acknowledged the win in a statement posted on his official Instagram account, saying he accepted the award “with gratitude and humility” and viewed it not as a personal accolade, but as recognition of shared global responsibility.

Why China is critical of the Dalai Lama

Beijing’s sharp reaction underscores how sensitive China remains to the Dalai Lama’s international profile.

As the spiritual leader of Tibetan Buddhists — around six million people worldwide — the Dalai Lama embodies a cultural and religious identity Beijing has struggled to fully control since occupying Tibet in the early 1950s.

China maintains it “liberated” Tibet from feudal rule and brought development to the region. Many Tibetans, however, continue to cling to their language, culture and religious traditions, with the Dalai Lama at the centre of one of the world’s longest-running nonviolent political struggles.

After a failed uprising against Chinese rule in 1959, the Dalai Lama fled to India, where he established a government in exile in Dharamshala. 

While he later relinquished his political role to focus on spiritual leadership, Beijing has continued to label him a separatist and pressures governments to avoid official contact with him.

This sensitivity has only grown as questions loom over the Dalai Lama’s eventual succession. 

In August 2025, Chinese President Xi Jinping made a rare visit to Tibet, stressing “political stability, national unity and religious harmony,” and reiterating Beijing’s push to “sinicize” religion.

The Holy Bible

Author: Various authors over centuries

Estimated copies sold: 5 billion

The Bible is the most widely distributed book in human history, according to Guinness World Records. Written over many centuries, it forms the foundation of Christianity and has shaped laws, ethics, art, and culture across the world. Its spread was accelerated by early printing presses, missionary work, and translation into thousands of languages.

The Quran

Author: Revealed to Prophet Muhammad

Estimated copies sold: 1.5 billion

The Quran is Islam ’s holy book and a central guide for Muslims worldwide. While printed copies number in the billions, its influence goes beyond sales. It is memorised, recited daily, and treated as a sacred text.

Quotations from Chairman Mao (The Little Red Book)

Author: Mao Zedong

Estimated copies sold: 1 billion

This book contains sayings and political ideas from China’s former leader, Mao Zedong. It became one of the most distributed books in history during China’s Cultural Revolution , when citizens were encouraged, and often required, to own it. Its high sales reflect political influence rather than traditional readership demand.

Xinhua Dictionary

Author: Institute of Linguistics, Chinese Academy of Social Sciences

Estimated copies sold: 600 million

The Xinhua Dictionary is China’s official dictionary and one of the most used reference books in the world. It is widely taught in schools and updated regularly. Its massive distribution reflects China’s population size and strong focus on standardised education.

Bhagavad Gita

Author: Traditionally attributed to Veda Vyasa

Estimated copies sold: 503 million

The Bhagavad Gita is a sacred Hindu text that explores duty, morality, and purpose through a dialogue between Prince Arjuna and the god Krishna. Over centuries, it has influenced spiritual thought in India and beyond. James Clear often writes about timeless ideas, and the Gita is a classic example of ideas that remain relevant across generations.

Don Quixote

Author: Miguel de Cervantes

Estimated copies sold: 500 million

Often called the first modern novel, Don Quixote tells the story of a man who believes he is a knight in a changing world. First published in the 1600s, it remains popular because of its humour, humanity, and commentary on dreams versus reality.

A Tale of Two Cities

Author: Charles Dickens

Estimated copies sold: 200 million

Set during the French Revolution , this novel explores sacrifice, injustice, and redemption. Its famous opening line and emotional storytelling have kept it in school curricula and public reading lists for over a century.

Citing a 2017 study by “Sulaiman et al”, Zulkifli said factors such as “societal influence, sexual experiences, work stress and other personal factors” could contribute to what he described as “ LGBT-related behaviour .” 

He added that there were no comprehensive official statistics on the size of the LGBTQ population in the country.

Comment draws flak

The remarks triggered swift backlash online, with social media users questioning both the logic and scientific basis of the claim. 

Several comments mocked the suggestion that stress could affect sexual orientation, with one widely shared post quipping that, by such reasoning, entire workplaces should have “turned gay ” by now.

While the comments were widely lampooned, LGBTQ advocates said the episode reflected a deeper and more troubling pattern of state-sanctioned stigma.

“This misinformation reinforces the assumption that LGBT people’s sexual orientation and gender identity can be corrected, changed or are not real or as valid as cisgender heterosexual identities,” Thilaga Sulathireh of LGBTQ rights group Justice for Sisters told This Week in Asia.

“The fact is diversity in sexual orientation, gender identity, gender expression and sex characteristics is completely natural and normal. This has been proven by medical and other bodies,” Thilaga added. “The minister must retract and correct the misinformation.”

Big picture

Under Malaysian law, certain consensual same-sex acts remain criminalised under colonial-era provisions of the federal Penal Code. Muslims may also face prosecution under state-level sharia laws for same-sex conduct or gender expression. 

Zulkifli has previously said individuals suspected of such offences may be subjected to counselling or rehabilitation programmes if evidence is insufficient for prosecution.

Rights groups warned that official statements linking sexuality to stress or moral failure risk further marginalising an already vulnerable community, particularly when coupled with heightened enforcement and public condemnation.

According to a Washington Post report , Parolin had begun probing US intentions as early as Christmas Eve, asking the American ambassador to the Holy See whether Washington was targeting drug traffickers or pursuing outright regime change.

What Parolin was ultimately pushing for, the report said, was time. 

He urged US officials to exercise patience and allow Maduro to step aside peacefully, potentially accepting asylum in Russia. Moscow, Parolin suggested, was prepared to guarantee the Venezuelan leader’s security if an exit could be arranged.

Those efforts failed. Just over a week later, US Special Operations forces swooped into Maduro’s residence in Caracas and captured him and his wife — an operation that left about 75 people dead. 

This week, Parolin and the Holy See Press Office confirmed the outlines of the Post report. 

Without elaborating on his conversations with US officials or the source of Russia’s alleged offer, Parolin said Venezuela had been plunged into a “situation of great uncertainty.” 

“We had tried precisely — as, among other things, has appeared in some newspapers — to find a solution that would avoid any bloodshed, trying perhaps to reach an agreement even with Maduro and with other figures in the regime, but this was not possible,” he said.

Pope ‘deeply concerned’

Pope Leo XIV himself has voiced unease. 

A day after the January 3 operation, Pope Leo XIV used his Angelus address to express “deep concern” for Venezuela, stressing respect for human rights and national sovereignty. 

“The good of the beloved Venezuelan people must prevail over every other consideration,” he said, calling for paths of “justice and peace."

His remarks took on added weight after Donald Trump suggested that US control over Venezuela — and its vast oil reserves — could last “years.”

Not the first time

The Vatican’s intervention was not unprecedented. 

Formally represented in global affairs by the Holy See, the Catholic Church occupies an unusual diplomatic space: the world’s smallest state, with no army and fewer than 1,000 residents, yet led by a pontiff with moral authority over some 1.4 billion Catholics worldwide. 

For centuries, popes have acted as mediators and moral brokers, relying on soft power.

From Cold War diplomacy to conflict mediation in Latin America, the Vatican has repeatedly sought to insert restraint where power politics threaten bloodshed. 

Its failed bid to secure an exile for Maduro proves just that. 

Globally, the number of Christians experiencing persecution rose to 388 million during the reporting period from October 2024 to September 2025, up from 380 million a year earlier, marking the highest figure since the annual survey began.

These are the 10 countries that topped Open Doors’ watch list: 

Why North Korea is No. 1

Among the 15 worst places in the world for Christians, nine belonged to Asia. 

North Korea retained its position as the most dangerous country to be a Christian for the 24th consecutive year, with the report citing “dictatorial paranoia” by the ruling regime and the continued imprisonment of tens of thousands of believers in forced labour camps.

Open Doors estimates that between 50,000 and 70,000 Christians are detained in North Korea, with documented cases of brutal interrogation and punishment of those forcibly returned from China.

It also noted the use of church buildings as a propaganda tool to signal tolerance of faith. 

“While the church buildings displayed in the capital Pyongyang might suggest a degree of tolerance, this is propaganda. The reality is very different,” the report said. 

“Christianity has no place in North Korea, a country where homage must be directed one way only: towards the Kim regime,” it continued. 

To help Christians in North Korea, Open Doors called for prayers for Kim Jong-un and his family: “Ask God to change their hearts – knowing that He did the same for the Apostle Paul.”

Nigeria is deadliest country for Christians

Beyond the Korean peninsula, the report highlighted rising pressure across Asia, including tougher restrictions on religious practice in China, sweeping anti-conversion laws in India and persistent violence in Myanmar’s civil war.

China ranked 17th overall, with Open Doors warning of an intensifying crackdown on religious groups as authorities tighten control over worship, organisation and religious expression.

The list of the 15 most hostile countries also included Somalia, Yemen, Sudan, Eritrea, Syria, Nigeria, Pakistan, Libya, Iran , Afghanistan, Saudi Arabia, Myanmar and Mali, showing that persecution remains widespread beyond Asia.

The report said conditions in Syria had deteriorated following political upheaval, while Africa continued to account for the highest number of killings despite a lower overall share of persecuted Christians.

During the year covered, at least 4,849 Christians were killed worldwide, 4,712 were detained and more than 3,600 churches and Christian properties were attacked.

Nigeria, ranked seventh overall, remained the deadliest country for Christians, with more than 25,200 believers killed there since 2020, according to the report.“It seems the violence in northern Nigeria is never-ending,” it said. “Ask God to bring peace to this country.”

Open Doors said its findings were based on field research in 100 countries, measuring both violent incidents and pressure on Christians across private, family, community, national and church life.

Justice Bahati Mwamuye rejected an oral request by Rastafarian representatives who asked the court to protect their members from house searches, arrests and repeated police stop-and-search operations. Instead, the judge directed them to file a formal application supported by evidence showing continued harassment by police across the country.

Rastafarian leaders say increased media attention around the court case has made their members easy targets. Through their lawyer, Shadrack Wambui, they told the court that Rastafarians are often stopped, searched or questioned simply because of their appearance, even when they are not in possession of cannabis.

They argue that such encounters are driven by stereotypes linking their faith to bhang use rather than reasonable suspicion, and that the repeated searches violate their dignity, privacy and freedom of religion.

“We pray that members of the community be allowed to operate without constant searches and stereotyping,” Wambui told the court.

However, the Attorney General opposed the request for interim protection, arguing that the Rastafarians had not provided concrete evidence of harassment or unlawful arrests. The court agreed that formal affidavits and documented cases would be required before any protective orders could be considered.

The petition at the centre of the dispute was first filed in 2021. It seeks legal recognition of the Rastafari faith and a declaration that cannabis use for worship, meditation and spiritual growth should not be criminalised.

Until the case is decided, with a key hearing scheduled for March 19, 2026, Kenya’s existing drug laws remain in force.

In reality, however, the sheer press of bodies — worshippers jostling to touch the image with their hands or wipe it with white towels — is often enough to propel the carriage along the nearly six-kilometre route, a journey that can take almost a full day.

As the Philippines marks the feast of the Jesus Nazareno, Global South World looks back at the image’s history and its rise into one of the country’s most enduring religious traditions, in a nation with the world’s third-largest Catholic population.

16th-century roots

Historical accounts trace the image’s arrival to 1606, when Spanish Augustinian Recollect missionaries brought it from Mexico to the Philippines. It was first housed in Bagumbayan, now Luneta Park, before being transferred to churches in Intramuros as devotion intensified.

By the mid-17th century, the cult of the Jesus Nazareno had gained official Vatican recognition. Pope Innocent X approved the formation of a religious brotherhood tasked with caring for the image.

The annual Traslación commemorates the transfer of the statue to its present home at Quiapo Church in central Manila, ordered between 1767 and 1787. What began as a modest procession steadily grew into a massive public event, particularly after the image was believed to have survived fires, earthquakes and wars — episodes devotees regard as miraculous.

A mammoth procession

In recent decades, the Traslación has evolved into a national spectacle. The procession retraces the historic route from Bagumbayan to Quiapo and can last nearly 24 hours.

In 2025, the Catholic Bishops’ Conference of the Philippines designated January 9 a nationwide liturgical feast, further elevating the event’s status.

Authorities expect around eight million people to take part this year. Many participate in the pahalik , a ritual veneration of the image, or attempt to touch it during the procession, believing it brings healing and blessings.

Why the Church dropped the word ‘black’

The Traslación has changed in recent years, particularly after the Covid-19 pandemic. The image is now carried in a glass-enclosed carriage to prevent damage to the centuries-old statue and reduce the risk of injury to devotees.

A more symbolic shift came in 2024, when Quiapo Church dropped the word “black” from its official title. 

In a decree, Manila Archbishop Jose Cardinal Advincula announced the church would formally be known as the Minor Basilica and National Shrine of Jesus Nazareno – Saint John the Baptist Parish.

The move, the decree said, was intended “to further focus the people on the holy name of our Lord rather than a colour or attribute.” 

As a national shrine, the Church said it aimed to be “more inclusive,” recognising devotions to other images of the cross-bearing Christ that are not dark in colour.

Despite these changes, the meaning of the image and the procession remains largely unchanged for Filipino devotees. 

For many, the Jesus Nazareno represents a suffering Christ who identifies with hardship and endurance — a powerful symbol that, more than four centuries on, continues to shape religious life and identity in the Philippines.

However, what many people do not realise is that Africa has been the historic and modern heartland of frankincense and myrrh production.

The biggest producers of these gems in Africa

Somalia

Somalia is the world’s largest producer of frankincense and is internationally known for high-quality varieties such as Boswellia sacra and Boswellia frereana. Harvested mainly in Puntland and Somaliland, Somali frankincense is still used in church incense, perfumery, and wellness products, especially during the Christmas season. According to Horn Frank , Somalia's frankincense market value is estimated at $504.5 million.

Ethiopia

Ethiopia is a major producer of both frankincense and myrrh. For centuries, Ethiopian Orthodox churches have burned frankincense during Christmas liturgies, making the resin both a cultural and spiritual staple. Much of the frankincense used in global religious ceremonies originates from Ethiopian dryland forests. Unfortunately, the West's desire for wellness is reported to be impacting Ethiopia's production negatively.

Until roughly two decades ago, frankincense was largely a niche product with demand concentrated in religious institutions. “The demand for frankincense was mostly from churches,” says Frans Bongers , professor of forest ecology and management at Wageningen University in the Netherlands.

That dynamic has shifted dramatically. Today, the ancient resin has entered global commercial markets, driven by growing interest in its purported health benefits and its adoption by the wellness industry, an industry valued at approximately $5.6 trillion annually.

As demand accelerates, supply chains are also changing. “Now big companies are buying up everything they can,” Bongers says. “Anything you can produce, there is a market.”

Kenya

Northern Kenya produces large quantities of myrrh from Commiphora species. Myrrh remains important not only in Christian tradition but also in African traditional medicine and modern cosmetics, with demand rising during festive and religious seasons. For generations, it has played a central role in traditional medicine , where it has been applied to support wound healing, relieve oral sores, ease pain from injuries and broken bones.

Frankincense and myrrh are not relics of the past. They are living products, still harvested by hand, still sustaining rural African livelihoods, and still carrying spiritual meaning thousands of years after the first Christmas.

It is worth remembering that two of the most sacred symbols of Christmas come from Africa’s soil as the world celebrates.

Across much of Europe, Christmas is deeply embedded in national calendars. Countries such as Germany, Sweden, and parts of Eastern Europe often observe two to three public holidays around December 25 and 26, reflecting Christian traditions and strong labour protections.

In North America, the picture is more mixed. Canada recognises Christmas Day as a public holiday nationwide. In the United States, Christmas Day is a federal holiday, and days off depended largely on employers rather than the law until recently.

President Donal trump oin December 18, signed and declared December 24 and 26 as federal holidays .

Across Latin America, Christmas Day is widely observed, though most countries grant only one official day off. In nations such as Brazil, Colombia, and Mexico, the holiday is culturally significant, but extended breaks are uncommon unless Christmas falls near a weekend.

In Africa, countries with large Christian populations, such as Nigeria, Kenya, Ethiopia, and South Africa, recognise Christmas as a public holiday, typically for one day, though some also observe Boxing Day. In contrast, in several North African and Middle Eastern countries, Christmas is not a public holiday at all, reflecting different religious majorities.

Much of Asia reflects a similar divide. Christmas is a public holiday in countries like the Philippines and South Korea, but not in others such as China, where it is treated as a commercial or cultural event rather than a state holiday.

This year, conversations about Christmas holidays are intersecting with wider global debates on work-life balance, burnout , and labour rights. With remote work blurring the lines between personal time and professional obligations, workers in many countries are questioning why major cultural holidays still come with limited rest.

The International Labour Organisation has repeatedly warned that insufficient rest periods contribute to declining productivity and poorer mental health outcomes, renewing calls for stronger protections around public holidays and paid leave.

From Papá Noel in much of South America to Viejo Pascuero in Chile and Colacho in parts of Colombia, colonial history and culture have shaped how Latin America refers to the man in red.

In most Spanish-speaking countries in Latin America , Papá Noel is the dominant name. The term comes from the French Père Noël, introduced through European influence in the 19th and early 20th centuries as Christmas customs spread globally.

According to the Museum of Arts and Sciences , the modern Santa Claus figure evolved from Saint Nicholas traditions blended with European folklore and later popularised worldwide through literature and advertising.

Brazil, the region’s largest country and Portuguese-speaking nation, uses Papai Noel, a direct linguistic adaptation that mirrors its colonial heritage. In contrast, Mexico often uses Santa Claus or Santa Clós, reflecting the country’s proximity to the United States and strong cultural exchange across the border.

Chile stands out with Viejo Pascuero, meaning “Old Man of Christmas.” The term emphasises age and familiarity rather than formality, aligning with Chile’s tradition of blending Catholic celebrations with local expression.

In parts of Colombia, particularly in Antioquia, Santa is sometimes called Colacho or Nicolacho, names derived from Saint Nicholas (San Nicolás). This reflects older religious traditions that predate the commercialised Santa image now common worldwide.

Despite the different names, the role Santa Claus plays across Latin America is remarkably similar: a symbol of generosity, family, and childhood joy. Whether he arrives as Papá Noel, Papai Noel, Viejo Pascuero, or Santa Clós, the figure adapts seamlessly to local customs, climates, and cultural rhythms, sometimes swapping snow for summer heat and reindeer for imagination.

Demographic estimates show that Muslims make up roughly 59% of Lebanon’s population, Christians around 34%, Druze about 5%, and Alawites approximately 1%, with small numbers belonging to other groups.

Sunni and Shia Muslim communities dominate much of the south, the Bekaa Valley, and parts of the north. Christian populations remain concentrated in Mount Lebanon, parts of Beirut, and the north-central regions. Druze communities are largely clustered in the Chouf Mountains and surrounding areas, while Alawites are concentrated near Tripoli in the north.

This religious geography is inseparable from Lebanon’s confessional political system, established under the National Pact of 1943, an unwritten agreement that shaped the post-independence state. The pact formalised power-sharing among religious groups based on demographic realities at the time, granting Christians a leading political role while recognising Muslim participation in governance.

After 15 years of civil war , the system was recalibrated by the Taif Agreement of 1989–1990, which shifted greater executive power to the Council of Ministers and introduced parity between Christian and Muslim representation in parliament.

Under the current framework, the country’s top offices remain allocated by religious affiliation : the president must be a Maronite Christian, the prime minister a Sunni Muslim, and the speaker of parliament a Shia Muslim.

Parliamentary seats and senior public-sector positions are also divided along sectarian lines. While this structure was intended to guarantee inclusion and stability, critics argue it has institutionalised patronage networks, weakened state accountability, and made reform exceptionally difficult.

What the above map makes clear is why this system endures despite widespread frustration. Lebanon’s religious communities are not confined to isolated enclaves; they overlap in cities, towns, and strategic regions.

Any attempt to alter the balance of power risks being interpreted as a zero-sum game for one group and a loss for another. In a country still shaped by memories of civil war and ongoing regional tensions, even modest political shifts can quickly become destabilising.

As Lebanon struggles with economic collapse , political paralysis, and spillover from regional conflicts, its religious map remains a critical lens for understanding both the country’s fragility and its resilience. The same diversity that complicates governance has also sustained Lebanon’s pluralistic identity for decades, making it a rare, if imperfect, experiment in coexistence in a deeply divided region.

Their global spread is not a coincidence but the result of centuries of European exploration, colonisation, and Christian missionary activity that permanently reshaped the world’s maps.

From the 15th century onward, European empires used place-naming as both a religious expression and a political tool. Catholic explorers from Spain, Portugal, France, and Italy frequently named newly charted lands after Christian symbols, saints, or religious feast days. The cross, as the central symbol of Christianity, became one of the most common references.

According to Britannica , European colonial powers routinely imposed familiar religious names on foreign landscapes as a means of asserting ownership and spiritual authority over newly acquired territories. Naming was part of the broader colonial system that linked faith, empire, and governance.

The Spanish version, Santa Cruz, dominates the map largely because of Spain’s vast colonial reach. At its height in the 16th and 17th centuries, the Spanish Empire controlled most of Latin America, large parts of the Caribbean, and territories in Asia, including the Philippines.

Cities such as Santa Cruz de la Sierra (Bolivia), Santa Cruz (California), and Santa Cruz (Tenerife, Spain) were named during different waves of Spanish expansion and missionary settlement. Many of these places were established near missions , forts, or religious outposts where Catholic clergy played a central role in administration and education.

The French equivalent, Sainte-Croix, appears most prominently in the Caribbean and parts of Europe. The best-known example is Saint Croix in the U.S. Virgin Islands. Originally inhabited by Indigenous Taíno peoples, the island passed through Spanish, French, and Danish control before being sold to the United States in 1917.

The name reflects France’s Catholic heritage and its colonial presence in the Caribbean during the 17th century, when sugar plantations and transatlantic trade drove European settlement.

Santa Croce, the Italian form, is most closely associated with Europe, particularly Italy itself. The Basilica di Santa Croce in Florence , one of the most important Franciscan churches in the world, helped popularise the name.

While Italy did not establish overseas colonies on the same scale as Spain or France until much later, Italian missionaries and religious orders still carried Catholic naming traditions abroad.

While most European countries mark Christmas on December 25, several observe it on January 7, and in a few places it is not a public holiday at all. This divergence is not accidental but rooted in history, theology, and calendars that still shape modern Europe today.

December 25 vs January 7

The majority of Europe celebrates Christmas on December 25, following the Gregorian calendar , which was introduced by Pope Gregory XIII in 1582 and is now the global civil standard. Western Christian traditions, including Roman Catholic, Protestant, and many Anglican churches, use this calendar to commemorate the birth of Jesus Christ.

However, parts of Eastern and Southeastern Europe, including Russia, Serbia, Montenegro, North Macedonia, parts of Ukraine, and Georgia, celebrate Christmas on January 7. These countries largely follow Eastern Orthodox Christianity , which still uses the Julian calendar for liturgical purposes. The Julian calendar currently runs 13 days behind the Gregorian one, meaning December 25 (Julian) corresponds to January 7 (Gregorian).

The map also highlights countries where Christmas Day is not an official public holiday, most notably Turkey, where Christianity is a minority religion and public holidays are aligned with Islamic traditions. While Christmas is widely observed by Christian communities there, it does not carry national holiday status.

This calendar divide has taken on renewed significance amid current geopolitical and cultural developments. In Ukraine, for example, Christmas has become part of a broader conversation about national identity.

In 2023, Ukraine officially moved its Christmas Day public holiday to December 25, distancing itself from Russian religious tradition and aligning more closely with Western Europe.

This year, vast crowds made the journey carrying statues, photos and offerings. Many travelled on their knees, reflecting both devotion and the burdens they hoped to leave behind. For some, the pilgrimage is connected to economic hardship, migration challenges or health crises, issues that resonate widely across the Global South and diaspora communities.

One young student, for example, completed the route crawling after promising to repay the Virgin if he was able to resume his studies following serious financial difficulties. A local businesswoman returned to give thanks for work and health during the year and to pray for her husband’s safe return from the United States . Another father completed the journey on his knees with his children after believing his infant son, once given little chance of survival due to a tumour, had been granted another chance at life.

Many described the physical strain of the last stretch as overwhelming, speaking of the moment when the entrance to the basilica comes into sight, and the sense of weight becomes almost unbearable. Others framed the pilgrimage as an act of renewal, saying they had come to express gratitude for health , protection and the hope of remaining “clean” and free from the struggles that once defined their lives.

According to tradition, the Virgin Mary appeared in 1531 to an Indigenous man named Juan Diego, and devotion to Our Lady of Guadalupe has since become woven into Mexico’s cultural and spiritual identity. Yet its significance extends far beyond the country. Authorities estimate that around four million pilgrims will visit the basilica between 11 and 12 December, placing the event among the world ’s most attended religious gatherings.

Asia remains home to the vast majority, as more than 1.6 billion Muslims are in Indonesia, Pakistan, India, and Bangladesh, forming the core. Indonesia alone has over 240 million Muslims, more than any other country in the world.

Africa follows with approximately 763 million Muslims, reflecting Islam’s long historical influence across North, West, and East Africa.

The above map breaks down the distribution clearly:

Many Muslim-majority countries have some of the world’s youngest and fastest-growing populations . This positions them at the centre of future global workforce trends and economic potential.

Nations like Pakistan, Nigeria , Indonesia, and Egypt have median ages below 25, meaning they will significantly influence global markets and labour dynamics in the coming decades.

Additionally, Muslim-majority regions hold critical economic power. The Middle East and North Africa (MENA) region contain over 48% of the world’s proven oil reserves and nearly 40% of global natural gas reserves, giving these countries major leverage in international energy markets.

Gulf nations such as Saudi Arabia, Qatar, and the UAE are now also among the world’s most active investors, shaping sectors from technology to real estate across Europe, Africa, and Asia.

Chief Minister Himanta Biswa Sarma told legislators the bill was not aimed at any religion, insisting that “true Islamic people will welcome this.” He argued that Islam does not endorse polygamy and pointed to countries such as Turkey and Pakistan as examples where restrictions exist. 

The opposition AIUDF opposed the legislation, with party MLA Aminul Islam arguing it contravened constitutional provisions.

The law also targets those who facilitate polygamous marriages. Parents, community leaders and religious figures involved in conducting or concealing such unions could face up to two years in jail. 

Repeat offenders will face harsher penalties, although specific terms have not yet been outlined.

Individuals convicted under the act will be barred from government jobs, state-funded schemes and contesting elections . 

Polygamy will now be treated as a cognisable offence, enabling police to arrest without a warrant and begin investigations immediately.

Victims of unlawful polygamous marriages will be eligible for financial compensation, assessed and awarded by a government-appointed authority.

The legislation excludes areas under the Sixth Schedule — including the Bodoland Territorial Region and the hill districts of Dima Hasao, Karbi Anglong and West Karbi Anglong — as well as members of Scheduled Tribes.

The bill was introduced on the opening day of the assembly’s winter session, following heated debate on its implications for personal laws and the rights of minority and tribal communities.

The protests capped a tumultuous day in Manila politics: two Cabinet secretaries resigned, replacements were named, and the President’s own sister accused him and the First Family of using illicit drugs.

How influential is the INC? And why is it entangling itself in Philippine politics ?

Strength in numbers?

INC is a nontrinitarian Christian denomination founded in Manila in 1914. 

Over the decades, it has expanded globally, establishing congregations in cities across the United States, Europe, Asia, the Middle East, and Africa.

While not the largest religious group in the predominantly Catholic Philippines, INC is widely considered one of the most politically influential.

A significant portion of its 2.8 million members vote as a bloc, typically backing candidates endorsed by church leadership, a coveted advantage for any political campaign.

Politicians have long courted INC’s “blessing.”

One of the most formidable and remarkable endorsements the group made was for Marcos and his former running mate, Vice President Sara Duterte, back in the consequential 2022 national elections.

The endorsement delivered. Marcos secured 31 million votes, twice that of his closest rival, while Duterte won an even larger tally of 32 million.

INC’s top minister now even holds a seat in the Marcos administration as special envoy for overseas Filipino concerns.

Why the break?

The deteriorating alliance between the Marcos and Duterte camps appears to be the most immediate trigger for INC’s rupture with the administration.

Relations soured after budget controversies hit Duterte’s office, prompting Marcos to remove her as Education Secretary. Tensions deepened when Duterte faced impeachment complaints, cases analysts say now increasingly expose Marcos himself, given the widening corruption scandal implicating the President and key aides.

INC had already shown signs of discontent. In January, thousands of members gathered for a “National Rally for Peace.”

But the latest protests took a sharper political turn after Sen. Imee Marcos, the President’s estranged sister, used the rally to level explosive drug-use allegations against him.

And while the demonstration has ended, Philippine politics remain unsettled.

The government has yet to prosecute anyone over the alleged diversion of flood-control funds . Two senior officials have resigned under the banner of delicadeza. And the administration has now virtually lost the support of one of the country’s most politically active religious blocs.

The sea of green across the map above represents Sunni Muslims, the largest branch of Islam, stretching from Egypt and Saudi Arabia through to Turkey and Jordan.

The darker shades, the Shia Muslim heartlands, mark Iran, southern Iraq, and parts of Lebanon and Yemen. Scattered among them are smaller but deeply rooted communities: Christians in Lebanon and Egypt, Jews in Israel , Druze in Syria and northern Israel, Yazidis in Iraq, and Ibadis in Oman.

According to the Pew Research Centre , Muslims make up more than 90% of the population across most of the Middle East and North Africa, but the balance between Sunni and Shia populations continues to shape politics and alliances.

The Council on Foreign Relations notes that the Sunni–Shia split lies at the heart of many of the region’s biggest conflicts, from Syria’s civil war to power struggles in Iraq and tensions between Iran and Gulf Arab states.

Today, those divisions are once again in the global spotlight. As conflict flares in Gaza and regional powers like Iran and Saudi Arabia navigate a fragile détente, the lines of faith drawn across this map help explain the alliances forming and breaking behind the scenes.

But it’s not all division. In places like Lebanon, Egypt, and Jordan, multi-faith societies continue to blend cultures, languages, and traditions that have survived thousands of years of change. The presence of smaller groups like the Druze and Yazidis shows how deeply layered the region’s identity remains, resilient despite war and displacement.

Footage from this year’s event captured by Viory shows dramatic scenes at the Bang Liao Shrine, where devotees known as 'Mah Song' or “Horses of the gods” entered trances believed to be guided by divine possession. In these altered states, participants had their cheeks pierced with swords, rods, tree branches, and even tools like axes and machetes. Others were seen walking barefoot over burning embers, part of the traditional fire-walking ceremony.

According to tradition, the Mah Song’s pain-defying acts serve a purpose of absorbing bad luck and misfortune, protecting the community from evil spirits, and ensuring good fortune in the year to come.

Each day of the festival sees loud processions through the streets of Phuket Town, with devotees parading past shrines, firecrackers in the background, and the air thick with incense smoke.

A produced by The World in Maps categorises these nations by their official or constitutionally endorsed faiths — Christianity (in red), Islam (in green), and Buddhism (in dark grey) — pointing to the enduring complexity of how states and religions interact globally.

What a “state religion” means and how it varies

A state religion (also called an official or established religion) is one that a government formally endorses or gives special status, privileges, or constitutional recognition. But this does not necessarily mean the state is a theocracy or that it compels all citizens to follow that faith.

In many nations, religious freedom still exists, albeit within a framework where the “official” religion enjoys preferential treatment , whether in funding, influence over ceremonial functions, or constitutional prominence.

This landscape is diverse in practice. Some states explicitly define their religion in their constitutions, others make public references, or provide institutional support.

For instance, Jordan’s constitution states that “Islam is the religion of the State” while still permitting other faiths to be practised.

Malaysia’s federal constitution similarly affirms Islam as the religion of the federation, though it allows other religions to be practised peacefully.

Where state religions persist, and which ones

The map shows a concentration of state religions in parts of the Middle East, Southeast Asia , and parts of Europe and Africa.

Islamic state religions are particularly frequent: countries like Saudi Arabia, Malaysia, Jordan, Kuwait, and others have Islam as the constitutionally recognised religion.

In the sphere of Buddhism, a few nations (such as Bhutan and Cambodia) declare Buddhist identity in their constitutions as a “spiritual heritage” or state faith.

In Europe, some countries maintain established Christian churches (e.g. the Church of Denmark), though the practical role of these churches varies, and secularisation trends are strong.

It’s also worth noting that many more countries, beyond those with formal state religions, still favour one religion through policy, funding or cultural entanglement. According to Pew , over 80 nations give official or unofficial advantages to particular faiths.

It is real. It is devastating. But the narrative of Christians versus Muslims misses the complexity.

The perpetrators are not one monolithic force. Boko Haram and its splinter group ISWAP are part of it. But so are armed Fulani militias clashing with farmers over land. And criminal syndicates run kidnapping rackets where ransom is the real motive.

In Kaduna State’s Rijana area, jihadist camps are believed to be holding 850 Christians hostage. Those whose families cannot pay are killed.

When framed only as religious persecution , the world risks missing the deeper drivers: weak governance, economic desperation, corruption, and even climate change.

The role of the state

Advocacy groups like Intersociety have accused elements of Nigeria’s security forces of complicity in kidnappings and killings. Sometimes they look away. Sometimes worse.

That blurs the line between counterinsurgency and persecution. Nigeria’s crisis is not only about insurgents, but also about governance failures and the erosion of trust between citizens and the state.

Borders that protect insurgents, not citizens

On paper, Nigeria has one of Africa’s largest militaries. In reality, insurgents move freely across porous borders with Niger, Chad, and Cameroon.

These borders slow down Nigerian troops, who are often tied up in checkpoints and bureaucracy. But for insurgents, rivers, forests, and deserts are open highways. Weapons and fighters flow across with little resistance.

It is a cruel irony: the very lines drawn to define nations protect insurgents while trapping citizens.

ECOWAS delays as villages burn

In August, ECOWAS announced a bold plan: a 260,000-strong joint counter-terrorism force, at a cost of $2.5 billion annually.

The need is urgent. West Africa accounted for 51% of global terrorism deaths in 2024. Over a thousand insurgent groups are believed to be active.

But the plan is stalled. Mali, Niger, and Burkina Faso pulled out of ECOWAS in January. Without them, intelligence sharing breaks down, and the joint force is weakened.

While ECOWAS delays, villages are attacked, churches fall, and displacement camps fill. Insurgents don’t wait for budget approvals.

Why framing matters

When the world sees only “Christians under fire from jihadists,” the response is militarised: send troops, sell weapons, declare war on terror. That framing sometimes benefits factions within states, particularly armies that want the problem seen purely as jihadist groups carving out a caliphate.

But when reframed, the picture shifts. It shows displaced families trapped in ransom economies, local peacebuilding efforts that rarely get support, and communities whose survival depends on more than soldiers.

Nigeria’s stability matters far beyond its borders. With over 220 million people, its collapse would destabilise all of West Africa. Yet too often Africa is portrayed as a backdrop for violence.

The Global South lens forces new questions: What about the millions of Muslims in Nigeria who reject extremism? What about economic and climate drivers of conflict? And what about international partners who see Africa mainly as a security threat or a source of unwanted migrants?

Reframing the “Islamic State” in Africa

Yes, a new Islamic State is taking shape. Militants control swathes of territory, and their influence is expanding. But just as in Syria and Iraq, religion is only one piece of the puzzle.

Poverty, displacement, and survival are the real drivers fracturing communities. Groups that provide some form of order or resources, often Islamist militants, win allegiance not because of ideology, but because of need.

When reframed, the story is not simply about a religious war. It’s about failed governance, porous borders, delayed regional action, and communities abandoned in the middle.

Click here to watch our previous episodes

World Reframed is produced in London by  Global South  World, part of the Impactum Group. Its editors are Duncan Hooper and Ismail Akwei.

ISSN 2978-4891

Between January and September 2025 alone, at least 15 priests were kidnapped, according to a report prepared by the International Society for Civil Liberties and Rule of Law (Intersociety). Since 2015, the Catholic Bishops’ Conference of Nigeria (CBCN) has documented 145 kidnappings, 11 murders, and four disappearances of priests. Intersociety estimates the true toll is far higher, with 600 clergy from various denominations attacked in the past decade.

Intersociety reports that since the Boko Haram insurgency began in 2009, more than 19,000 churches have been destroyed, looted, or forcibly closed, an average of three a day. Nearly 15 million Nigerians have been displaced as communities flee massacres, particularly in states such as Kaduna, Benue, Plateau, and Taraba. This means that the violence extends beyond the clergy.

The perpetrators include Boko Haram, its splinter group Islamic State West Africa Province (ISWAP), and armed Fulani militias. While some attacks are ideologically motivated, many involve ransom kidnappings and extortion. In Kaduna’s Rijana area, jihadist camps are believed to be holding at least 850 Christians, many subjected to torture or execution if ransoms go unpaid.

Intersociety has also accused elements within Nigeria’s security forces of complicity in kidnappings and killings, citing counterinsurgency operations in the southeast that critics say have blurred the line between state action and persecution.

Nigeria, Africa’s most populous nation, is home to the continent’s largest Christian community. International watchdog Open Doors ranks Nigeria sixth worldwide for Christian persecution, warning that unchecked violence risks destabilising the wider West African region.

Groups that fail to comply risk penalties, suspension of credentials, and possible criminal investigation. They are also required to align religious doctrine with state ideology under the principle of “Sinicisation.”

“Religious clergy engaging in online activities should love the motherland, support the leadership of the Chinese Communist Party, uphold the socialist system, follow national laws and regulations, and adhere to relevant provisions on managing religious affairs,” according to Article 2 of the rules translated to English by religious rights magazine Bitter Winter .

Further provisions tighten political control: Article 7 states that organisations are banned from publishing content that “incites subversion of state power, opposes the leadership of the Chinese Communist Party, [and] undermines the socialist system.”

The measures also restrict where preaching can take place. Article 5 limits online religious activity to official websites, apps, forums and platforms that have secured an Internet Religious Information Services Licence. Personal social media accounts, livestreams and private groups are explicitly forbidden.

According to Bitter Winter, the rules also extend to youth activities. 

“Clergy may not evangelize to underage users or organize youth religious camps or training,” it reported. The same provision bans attempts to commercialise religious life, including fundraising, merchandise sales, or monetising online religious activities.

Technology is not exempt. Generative artificial intelligence cannot be used to produce or disseminate religious content.

National security is a key theme underpinning the new rules, with provisions forbidding foreign “religious infiltration,” extremist teachings, and even fortune-telling or astrology. 

The rules also restrict worship itself, outlawing livestreamed sermons, online rituals, and even meditation sessions unless conducted on state-approved platforms.

Beijing formally recognises five faiths: Buddhism, Catholicism, Islam, Protestantism and Taoism. 

Controls across these beliefs are stern, with activities such as proselytising and Sunday schools facing bans. Groups outside the recognised framework, including Falun Gong, remain outlawed.

Under Xi Jinping, enforcement of these rules has hardened. Rights groups say more than a million Uyghurs have been detained in camps in Xinjiang, accusations China rejects as “counter-terrorism” measures. 

Christians worshipping in unauthorised “house churches” and underground Catholic clergy have also faced arrests, keeping China high on global rankings for religious restrictions.

The visualisation shows the largest religion in every district across the country, revealing that Hinduism is the majority faith in nearly every part of India, while pockets of Muslims, Christians, Sikhs, Buddhists, and others form distinct majorities in certain regions.

According to the 2011 Census, Hindus make up roughly 79.8% of India’s population, Muslims about 14.2%, Christians 2.3%, Sikhs 1.7%, Buddhists 0.7%, and Jains 0.4%. Most districts reflect this Hindu majority, but the map shows exceptions.

In Jammu & Kashmir and Lakshadweep, Muslims form the largest group. Large parts of the Northeast—including Nagaland, Mizoram, and Meghalaya—have Christian majorities, while Punjab remains predominantly Sikh.

There are also small Buddhist-majority pockets in Ladakh and parts of Arunachal Pradesh. These regional differences are reminders that India’s national identity is rooted in religious diversity as much as in shared culture.

Yet, the picture is not static. Research shows that between 1950 and 2015, the Hindu share of India’s population dropped by about 7.8 percentage points, while the Muslim share rose from 9.8% to 14.1%. Some districts have seen noticeable shifts between the 2001 and 2011 censuses, driven by migration, fertility rates, and conversion patterns.

This evolving demography has major social and political implications. The majority of faiths often shape local governance , voting patterns, and cultural priorities. At the same time, minority-majority districts are increasingly in the national spotlight, especially amid concerns over rising religious tensions.

A 2023 report by the U.S. Commission on International Religious Freedom highlighted growing incidents of violence and discrimination targeting Muslims and Christians in India. These developments show that while census data maps the distribution of faith, it cannot capture the full lived experience of religious communities.

Globally, India’s trends fit into a broader pattern. Islam remains the fastest-growing major religion worldwide, and Pew Research projects that India will continue to see a gradual rise in its Muslim population in the coming decades.

Meanwhile, within India, some communities—such as Lingayats in Karnataka—are pressing for separate recognition in future censuses, which could further shift how religious identity is measured.

The case was prosecuted under the Witchcraft Act of 1914 , a law passed when Zambia was still Northern Rhodesia under British colonial rule. It criminalises anyone “pretending to exercise supernatural power, sorcery or enchantment” to cause fear, annoyance or injury. Convictions can carry sentences of up to three years in prison.

“Any person who represents himself as able by supernatural means to cause fear, annoyance, or injury to another in mind, person or property; or pretends to exercise any kind of supernatural power, witchcraft, sorcery or enchantment calculated to cause such fear, annoyance or injury; shall be liable to a fine of not more than one thousand five hundred penalty units or to imprisonment with or without hard labour for any term not exceeding two years,” the Act states.

Candunde and Phiri were arrested in December 2024 after a hotel cleaner reported strange noises in their room. Authorities later claimed to have found a live chameleon, a red cloth, white powder, and an animal tail, items prosecutors argued were intended for witchcraft rituals. 

Prosecutors alleged that the pair were hired by a relative of opposition MP Emmanuel “Jay Jay” Banda, who is facing trial on robbery and attempted murder charges. The case was unusual not only because it involved the alleged targeting of a sitting president, but also because it became one of the few modern prosecutions under the Witchcraft Act.

Legal experts, however, say the conviction highlights the vagueness and outdated nature of the 1914 law. Lawyer Yaiman Bande noted that it is nearly impossible to prove witchcraft using the standard rules of evidence. “Since there is no definition as to what exactly amounts to witchcraft nor procedure in proving its practice, this question would undoubtedly pose a huge challenge to a court of law,” he said.

Some traditional leaders and rights advocates have called for the repeal or reform of the Act, arguing that it undermines justice and creates room for abuse. 

Zambia heads into general elections in 2026, with President Hichilema seeking a second term. UK-based academic Keith Silika warn that using colonial-era laws in high-profile political cases sets a dangerous precedent.

However, Zambia is not alone. Similar witchcraft laws remain on the books in neighbouring former British colonies such as Zimbabwe and Malawi, though both countries have introduced reforms to reflect modern realities.

In the Pacific, India is making a strategic move in Fiji.

India is establishing a new defence wing at its High Commission in Suva. That comes with a defence attaché, maritime security support, equipment, training, and even a cybersecurity training cell.

It was announced during Fijian Prime Minister Sitiveni Rabuka’s visit to New Delhi. Both he and India’s Prime Minister Narendra Modi emphasised their shared commitment to a secure Indo-Pacific.

The move isn’t just about Fiji’s security. It’s about global politics. India is stepping up in the Pacific at a time when China has been building influence in the region. By helping Fiji secure its Exclusive Economic Zone, India positions itself as a partner of choice and signals its presence in the wider Indo-Pacific security architecture.

Respect in school

Now to Central America, where El Salvador’s President Nayib Bukele is back in the headlines. This time it’s about schools. A new regulation, called the “Promotion of School Courtesy,” will take effect on September 1. It requires students to use polite phrases like good morning, please, and thank you.

If they don’t, they could face penalties ranging from warnings to suspension of privileges, or in extreme cases, even being held back a grade. Though there’s also a redemption system to regain points through positive actions.

It might sound like a small cultural policy, but it speaks volumes. Bukele is pushing a vision of social order that complements his tough security agenda. He’s saying: discipline isn’t just about gangs on the streets, it’s about behaviour in classrooms too.

And it is happening while his approval ratings are sky-high. Bukele has just been ranked the most popular leader in the world, 91% approval, higher than Putin, Modi, even Trump.

His popularity is directly linked to those hardline security measures—like the mega-prison known as CECOT, but also social measures like this, which resonate with parents and teachers. The bigger question is: at what point does such overwhelming support blur the lines between democracy and authoritarianism?

Military and development

Finally, to Southeast Asia where Indonesia is planning a massive expansion of its military’s role in development.

The government wants to establish 500 territorial development battalions by 2029, with 100 already in place. These aren’t just combat units, they’ll help implement government programmes, from economic downstreaming to national self-sufficiency projects.

And they have full budget backing from the Ministry of Finance, so this isn’t just a proposal.

The move reflects how Indonesia views its military not only as a defence force but also as a tool for state-building. But it’s a double-edged sword. On one hand, it can accelerate development in remote areas; on the other, it risks entrenching military influence in civilian governance.

Morocco's green bridge

Again this week we’ve been offered some insights from Eigenrac , the security and intelligence consultancy, this time relating to Morocco.

Less than 15 kilometers off mainland Europe, Morocco is the only African country which has a land border with the European Union, thanks to the two Spanish enclaves on the coast. These facts make it an ideal bridge between the continents. And when this is coupled with Morocco’s other geographical strengths, that would allow it to become a renewable energy superpower, there’s definitely a partnership to be made.

With plenty of sun for solar, mountains for hydroelectric and empty land for wind turbines, Morocco could fill the holes which are emerging in the EU’s net zero plans as a result of domestic resistance. It also has the potential to produce significant amounts of green hydrogen and even host some of the data centres which will be needed to power Europe’s digital transformation.

However, there are some risks to this vision.

Morocco has been a largely stable country in a region that is anything but. The risks are primarily around its government failing to maintain the confidence of its citizens. Climate change is a factor here, especially if clean energy or thirsty data centres start to compete with farmland for water. Inflation and unemployment have the potential to disrupt the economy if external factors hit the standard of living of ordinary people. And if wealth from these new investments are concentrated in a few urban centres that may also provoke unrest.

Then there’s the risk that bets in green hydrogen may not pay off with an uncertain demand for the fuel. And finally, risks that complicated regulatory processes will deter foreign investors

So it’s far from a done deal, but on the other hand, many African countries will be looking enviously at the position Morocco has got itself into through forward thinking and relationship building. Signs that the green and digital transitions may not leave Africa behind.

Divided by religion?

Let’s talk about religion in Africa. It’s a big subject and its importance runs deeply. The map shows the biggest religion in each nation. And its a very stark division showing states which are dominated by Islam in the north and states dominated by Christianity in the south. And there is a belt between the two where both religions are common.

There are also many other religions practiced in Africa, primarily traditional religions often described as animist. But the map recalls a point made in an essay by Ethiopian academic Seifudein Adem, who has written for Global South World this week about how Africa can improve its political systems. He says that the import of Christianity into Africa helped link western values with both modernisation and moral rectitude -in other words, good things tended to be associated with western practices.

The contrast he makes is with Japan where traditional religions were not replaced by an imported religion which meant modernisation could happen without having to adopt a foreign culture. He also suggests that the polytheism practiced in Japan meant that if one god stood in the way of adopting a new practice, a different god’s guidance could simply be sought instead. That doesn’t work with the monotheistic religions of Islam and Christianity and Adem lists this among a number of other reasons for holding back Africa’s ability to pick and choose different aspects of western practices to build its own modernisation.

Who's backing Ukraine?

Our final story this week is our World Visualized graphic which shows the amounts of aid given to Ukraine by its allies since 2022. Now the top donor in dollar terms is the USA at $126 billion, although Donald Trump has signed deals which he says will allow his country to claw back some of this spending. The European Union, as an entity has given only a little more than half that at $70 billion, although if you were to add up all the EU countries as a bloc the total would exceed America’s.

Japan, at $15 billion, is only a little behind the UK’s $20 billion despite being on the other side of the world. And Canada has also topped every EU nation aside from Germany. Despite Emmanuel Macron’s very vocal support for Kyiv, in financial terms his country has offered less than Denmark and Netherlands, according to these figures from the Kiel Institute. And what’s clear from that list is that this really is a battle of the Global North, which is not to say its consequences are not acutely felt in the Global South.

World Reframed is produced in London by Global South World, part of the Impactum Group. Its editors are Duncan Hooper and Ismail Akwei.

Islam first reached Africa in the seventh century when the Umayyad and Abbasid caliphates spread the faith across the northern edge of the continent. Over time, Muslim kingdoms and trans-Saharan trade networks entrenched Islam across North and West Africa.

Christianity arrived in parts of northeast Africa within a few centuries of Jesus’s death, but its rapid expansion in sub‑Saharan Africa occurred much later, during European colonial missions in the 15th century. Several countries lying between the two zones, including Nigeria, Cameroon and Sudan, now have large populations of both faiths.

In Nigeria’s case, a roughly 50‑50 split between Muslims and Christians means it hosts about 115 million Muslims – the largest absolute number in any African country. Mauritius stands out because Hindus make up about 47.9 % of its population, a legacy of indentured Indian labourers who were brought to work on sugar plantations during colonial times.

The Pew Research Centre notes that between 2010 and 2020, the population of sub‑Saharan Africa grew by 31 % to 1.1 billion. Christians now account for 62 % of the region’s population, while Muslims make up roughly one‑third; religiously unaffiliated people and followers of traditional African religions each represent about 3%.

In absolute terms, the number of Christians rose to 697 million (up 31 % from 2010) and Muslims to 369 million (up 34 %); Hindus numbered just over a million. Pew emphasises that Muslim‑majority countries cluster in the north, near the Middle East and North Africa, while Christian‑majority countries dominate the south.

This division is so pronounced that it appears within countries: Nigeria’s mostly Muslim northern states and Christian south share a porous frontier, and this north‑south fault line contributed to Sudan’s split into Sudan and South Sudan in 2011. By comparison, the Middle East–North Africa region is overwhelmingly Muslim—94 % of its 440 million people identify as Muslim and only about 3 % as Christian.

Some countries resist neat classification. In Eritrea, estimates of religious composition vary widely: some sources put the Christian share between 47 % and 63 % and the Muslim share between 37 % and 52 %.

A 2010 national health survey found 61.4 % Christian and 38.4 % Muslim, whereas the U.S. Commission on International Religious Freedom’s 2021 report described the population as split roughly in half.

Ethiopia also balances a large Muslim minority with a dominant Orthodox Christian tradition, and in Sudan, the Muslim‑dominated northern provinces separated from the mostly Christian south in 2011. Mozambique saw the region’s largest increase in Christian share over the past decade, while the Muslim share has increased in Benin.

During the festival, participants threw stones at each other while using shields for protection, and many were treated for injuries afterwards.

Many of the 80 injured sustained head wounds.

“There has never been any untoward incident here. There are injuries, but there have never been any deaths or serious injuries reported here,” said participant Rohi Dani. “In these years of practice, we have seen no unfortunate incident happen here.” 

Injuries during the festival are blessings from Maa Barahi, said local resident Prakash Varial.

“These injuries are a blessing of Goddess Maa Barahi, there is nothing to be scared. It is a very good thing to be blessed with injuries. We have come so far to get this blessing,” he said. “This is our tradition. We have to follow this tradition. There will be blood. But with the blessing of Maa Barahi, we become hardened stones.” 

Dating back to at least the sixth century, the Bagwal Mela was originally a ritual involving human sacrifice but later evolved into a stone-pelting event. 

The festival attracts visitors from across India and abroad, with injuries remaining part of the tradition.

Attendees said the festival typically draws more than 100,000 people , but attendance was lower this year due to bad weather. 

Omidunsin Egbedunni, an Osun priestess, described the goddess as a life-transforming force.

“Osun-Osogbo is such a good goddess. She takes care of people. If you come to her asking for wealth and children , she grants your request,” she told Viory.

Egbedunni recounted abandoning years of practising Christianity and Islam to embrace the Osun deity, which she credits with transforming her life and family.

During the festival, some attendees experience spiritual trances, believed to be a direct manifestation of the goddess’s presence.

“The water goddess, Osun, usually makes some people go into trance… they become restless and start uttering unsolicited warnings and advice,” Egbedunni explained.

Visitors bring offerings of food, fruits, and other items to honour the goddess. Oyinbukola Abeni-Ade, who travelled from Lagos for the event, likened Osun to a mother.

“Anyone here who sincerely comes to offer sacrifices to the Osun goddess must surely be hugely rewarded,” she said, noting that the festival’s appeal draws both Nigerians and foreign visitors year after year.

The Osun-Osogbo Sacred Grove, where the festival takes place, is a UNESCO World Heritage Site. Declared a Nigerian National Monument in 1965 and expanded in 1992, it remains an active place of worship with daily, weekly, and monthly ceremonies.

The ceremony, held annually, sees devotees gather in large numbers as the chief priest smashes coconuts on their heads, which is their symbolic act of devotion. Participants believe the ritual brings good fortune, and those injured during the event are treated immediately with turmeric powder, believed to have healing properties. “Every year, thousands of devotees come here. If you worship the deity, good things happen in your life,” said Sukumaran, a participant.

Veteran attendee Manivannan, who has taken part for 19 years, said safety and devotion go hand in hand. “I fast from Aadi 1st until the 19th before the festival. We avoid non-vegetarian food and prepare ourselves spiritually. The government provides first aid, and there have been no major incidents. Even if we bleed, we continue, it’s all Mahalakshmi’s power.”

The ritual has been heavily criticised by human rights organisations, yet it draws thousands of devotees every year.

While some welcomed the call for spiritual renewal, others questioned its timing and impact on the struggling economy.

According to a statement from the presidency, the day was set aside in recognition of what it described as “the enduring grace of God upon the nation” and the strength shown by Liberians in difficult times.

The government encouraged both public and private institutions to observe the day through interfaith gatherings, community events, and special services.

While some citizens see it as a chance to promote unity and seek divine guidance for the country’s future, others see it as unnecessary, especially with many national holidays already on the calendar.

On social media , reactions were swift and passionate.

Some users thanked the president for putting faith at the centre of national life.

But others called it a distraction from urgent national issues like unemployment, insecurity, and the cost of living .

There was also concern about the message being sent by the government, especially after this year’s Independence Day orator had suggested that the country focus less on religious activity and more on economic development. Some pastors and citizens saw the new holiday as a contradiction.

Despite the criticism, President Boakai used the occasion to call for national unity and healing, urging Liberians to forgive one another and seek peace.

“From the founding of our nation, through seasons of trial and triumph, God has remained our guide and the source of our hope. As we look to the future, let us embrace forgiveness of ourselves and one another, for it is only through reconciliation that we can fully heal and move forward as one people,” he said during his speech on Independence Day.

The other developments include the passage of amendments to the national citizenship law that are seen to discriminate against Muslims; vigilante attacks on Muslims selling or consuming meat in the name of beef, which is banned in most of India; and the enforcement of regulations that make marriages between Hindus and Muslims difficult. Hindus constitute about 80% of India’s population and Muslims 15%.

With the rise of Hindu majoritarian politics and the government’s willingness to trample Muslims, there has been massive censorship with activists, journalists, lawyers, and academicians facing criminal cases and jail time. Anyone who has tried to question the workings of the government has been faced with anti-terror laws, which are being massively misused, raising concerns about the freedom of speech in the country.

Any kind of dissent has also been stopped. The Hindu majority country’s politics and repression of free speech have raised global concerns; however, the government has refused to acknowledge and continues to trample any kind of dissent.

Nikita Jain is a Delhi-based journalist with almost a decade of journalism experience. She has covered important issues in India, including gender, conflict, politics, environment, and human rights , among others. Her work has been published at national and international forums. She also won the Laadli Awards in 2023 for her story. She also went to cover the 2025 Global March to Gaza in Egypt.

Some residents fled in fear after seeing her.

This was after death had earlier been confirmed by Ghana’s consulate in Saudi Arabia, which issued an official death certificate.

Based on this document, her family held Islamic funeral rites shortly after, only to find out later that the confusion was a result of mistaken identity involving two female patients in a Saudi hospital, one travelling on a tourist visa and the other with Ghana’s Hajj delegation.

Officials from the Ghana Hajj Taskforce have since admitted to the error.

According to Alhaji Iddi Sumaila, Director of Administration, when both patients were without their passports, the woman who was still alive was wrongly identified as deceased.

“Usually, when it happens, it is the embassy that takes control, so they issued the certificate. So we knew that one was gone and one was on admission. Mistakenly, we exchanged it,” he said.

Fatima’s family said they were overjoyed but also shocked by the unexpected turn of events.

“I feel happy and sad, because we are still confused about the situation. This is like a wonder,” one relative told local news source Citi News .