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RELIGIOUS FREEDOM AND NATIONAL SECURITY IN NIGERIA
Joseph Fuwape, Felix Obayan*and Taiwo Orebiyi**
Department of international Relations*
Department of Peace and Developmental Studies**
Salem University, PMB 1106 Lokoja. Nigeria
ABSTRACT
The status of religious freedom as it affects national security in Nigeria was examined in
this study. Contemporary issues on teachings and practices by adherents of different religious
groups with focus on Christianity and Islam were considered in relations to government policy
on religious freedom and religion induced terrorism.
Over the years, heterogeneous states such as Nigeria have often engendered secularism into their
constitutions to allow religious freedom. Yet, the last three decades in Nigeria have witnessed
diverse forms of religious based conflicts which often exhibit threats to national security. There
have been prevalence of religious freedoms abuse and discrimination based on religious
affiliation. Consequently, the relationships between the religious groups (Islam, Christianity and
Traditional religion) have often been characteristed with suspicions, threats and hostility. These
aberrations have political undertones and have sometimes generated debates on the importance
of religious freedom and secularism in heterogeneous states. It is against this background that
this study is set to unveil the Nigeria experience of religious freedom and its implications on
national security.
It has been identified that no single country can address the threats of religious terrorism alone. It
requires a comprehensive approach including continual exchange of ideas and engagement with
the international community.
Keywords: Religious Freedom, Secularism, Terrorism, Security
Introduction
Nigeria has an estimated population of 173 million inhabitants with over 250 ethno-linguistic
groups and diverse forms of religious inclinations. Accordingly, Suberu (2003)
classified
Nigeria as one of the most ethnically heterogeneous countries in the world. The three dominant
ethnic groups in the country are :Hausas, Ibos and Yorubas while the three main religions are
Christianity, Islam and African traditional religion (ATR). The indigenous religion which is
commonly
called
African
existence(Awolalu,1988).
traditional
religion
has
over
the
years
been
in
African traditional religion remains intact before the coming of
foreigners who introduced foreign elements in the traditional patterns of the people. Thus,
indigenous religion is upheld by the fore -fathers and passed from one generation to another with
the basic traditional beliefs in a supreme being who has power over gods and ancestral spirits.
Islam gained wide spread in Sokoto empire through Jihad by Usman Dan Fodio from 1804 to
1810. The challenge to Islam was poised by the activities of Christian missions, the European
traders and later the British colonial rulers. Ayuk (2002) observed that the earliest missionary
activities in Nigeria took place in the coastal part of the country in the nineteenth century.
Therefore, the southern region of Nigeria is dominated by Christianity while the northern region
is dominated by the Islam but traditional religions are found in every region with few adherents.
However, it is worth noting that every Nigerian is an adherent of one religion or the other.
According to Paden (2008), the intensity of religious identity in Nigeria is regarded as one of the
highest in the world. Therefore, religion has played vital roles in defining the conduct, culture
and tradition of the people (Abass 2013 )
Secularism and Religious Freedom in Nigeria
The British colonial power imposed secularism on the amalgamated Nothern and Southern
protectorates in 1944 in order to engender ease of governance. The term secularism could be
viewed as the one in which there could be promotion of social order by the exclusion of religion
(Ogoloma,2012. In this vein, religious practices and beliefs are not allowed to be used as
yardstick in the public space. Accordingly religious factors should not influence, or hinder state
matters. Therefore a secular state is a country where religion does not control the act of
governance (Chaturvedi (2006). This implies that the country is neutral on religious issues. This is
expected to guaranty equal rights to adherents all religions. Consequently, the concept of religious
freedom gained prominence in some countries. According to
New Dictionary of Cultural
Literacy(2005), religious freedom encompass the right to choose a religion (or no religion)
without interference by the government. Furthermore, Robinson(2015) was of the opinion that
religious freedom relates to the personal freedom on religious belief; religious speech; religious
assembly with fellow believers; religious proselytizing and recruitment and to change one's
religion from one faith group to another or to decide to have no religious affiliation. In the same
vein, Article 18 of United Nations’ 1948 Universal Declaration of Human Rights stated that
religious freedom entailed the freedom of an individual or community, in public or private, to
manifest religion or belief in teaching, practice, worship, and observance. This could also
accommodate the freedom to change religion or not to follow any religion and the freedom to
leave or discontinue membership in a religion or religious group.
Although section 35 of the 1999 constitution portrays Nigeria as a secular state, section
38 confirms the sovereignty of God over the nation and confers right on citizens to practice their
religion. Section 38 of the Constitution provides sub-sections 1, 2 and 3 as follows: 1. Every
person shall be entitled to freedom of thought, conscience and religion, including freedom to
change his religion or belief, and freedom (either alone or in community with others, and in
public or in private) to manifest and propagate his religion or belief in worship, teaching,
practice and observance; 2. No person attending any place of education shall be required to
receive religious instruction or to take part in or attend any religious ceremony if such
instruction, ceremony or observance relates to a religion other than his own, or a religion not
approved by his parent or guardian. 3. No religious community or denomination shall be
prevented from providing religious instruction for pupils of that community or denomination in
any place of education maintained wholly by that community or denomination.
Status of Religious Freedom in Nigeria
The observance of the principles of religious freedom as entrenched in the Constitution however
varies in different geographical zones and states in Nigeria depending on the major religious
group and their level of tolerance. The Christians who are in the majority in the southern part of
Nigeria are more liberal and tolerant of people of other faiths and are not aggressive in
proselyting or imposing sanctions on their followers who decide to change their religion. This is
probably based on the teaching in the Bible which encourages the use of persuasion.
Though, a verse of the Quran states that there should be no compulsion in religion (Quran
7:256-57) some adherent of Islamic faith in Nigeria tend to wrongly embrace the injunction of
another verse of the Quran which states that “You will not find any people who believe in God
and the last day loving those who exhibit contempt for God and His people” (Quran 58:22) The
wrong interpretation of this verse has caused a lot of hostility and intolerance by some Islamic
adeherents to those who they classify as infidel. This disposition has negative impact on the
practice and observance of religious freedom in different parts of the country.
Status of Religious Freedom in different zones in Nigeria:
NORTH WEST
The North Westhern part of Nigeria is the seat of Sultan of Sokoto who is the head of Islamic
religion in the country.
Islam is the dominant religion in most states in the North West
particularly: Sokoto, Kebbi and Zamfara.
Historically, Usman Dan Fodio launched his Jihad
from Gabir area in Kebbi state in the 1804. Though, Nigeria is a secular state the Governors in
the North-western zone introduced Sharia law in 1999 and also adopted Islamic rites and
traditions as the principle of governance.
Whereas the Muslims, construct mosques and
proselytes freely in all parts of the zone. Christians are retricted in the practice of their religion .
Christians are not allowed to build churches and are forbidden to preach publicly without
permission from the Local Government Authority or police.
NORTH EAST
The people in North Eastern Nigeria, are predominantly Muslims. The Kanuris who are the
major ethnic group are highly intolerant of the christian faith. The region has witnessed the most
volatile religious violence in Nigeria. In 1981, the leader of Maitisine group that killed many
Christians and
burnt their churches in Kano originated from Borno.
The Boko Haram
insurgency which started in 2001 and has devastated many states in the North Eastern part of
Nigeria is linked with religious intolerance and aggressive nature of the Kanuri people.
The
atmosphere of impunity is prevalent in Northern Nigeria where state and local government
authorities neither investigated, prosecuted or sanctioned Muslims who attacked Christians or
destroyed their churches and properties.
North Central and Middle Belt
There are both Muslims and Christians in North Central and Middle belt regions of Nigeria. The
Southern parts of Kaduna State, eastern part of Yobe and Adamawa also have high percentage of
Christians. In spite of the large population of Christian community in the North Central region,
the Christians are less favoured for government appointment and other social benefits by the
Muslim dominated state government authorities in Kaduna, Niger and Kogi states. Christians
constitutethe majority in Platue and Benue and they readily accommodated Islamic settlers who
have turned out to be terrorising people in villages in these states since 2003. The Islamic settlers
have turned Jos which used to be a peaceful resort for all people to a slaughter slab for
christians.
South Western Nigeria
The major religious groups in South West Nigeria are Christian, Muslims and traditional
worshippers. The Christians are in the majority in Lagos, Ogun, Oyo, Osun, Ondo and Ekiti
states.
Though Christians hold the sway in governance, they are tolerant and readily
accommodate both Muslims and traditional worshippers. There are instances where a family
may have both Muslims and Christians co-habiting peacefully.
South-South and South Eastern Nigeria
The people in the South-South and South East zones of Nigeria are mostly Christians
with very few Muslims who are mostly Hausa-Fulani traders from the Northern part of the
country. There has not been any serious case of religions violence in the South-South and South
eastern Nigeria. The south eastern region which is mostly inhabited by Igbos was initially
dominated by catholics with few Anglicans. Subsequently, other denominations and smaller
sects such as Seven Days Adventish Jehovah witnesses and other groups such as Pentecostal
came to the zone. The major challenge to religious harmony in this region is that the Catholics
who controlled government apparatus dicrminate against members of other denomination in
government appointments. According to Ogbu (1989) denominational factors and affiliations
formed a key issue in the result of 1961 elections in Igboland. In his submission, the seats that
were contested in Awka/Onitsha area had twelve Catholics winning against just four seats for the
Protestants. This resulted in a conflict between Catholics and Protestants. This has been a matter
of concern in the recent past when the protestants had to stage a protest against Catholic
domination.
Abuse of Religious Freedom
The abuse of religious freedom which manifested in the form of religious intolerance,
fundamentalism, religious insensitivity, and intrution of political Islam into Nigeria are the major
causes of religious violence. The U.S. commission on International Religious Freedom declared
Nigeria as one of the world’s worst violator of Religious Freedom in April, 2010.
Nigeria was also indicted by US religious freedom report published in May 2013 for impunity,
indifference and unwillingness to arrest aggression and violence based on religious differences.
The inability of Federal government to strtegically curtail the culture of religious
intolerance and violent proselyting has been exploited as basis for the formation of many
extremist Islamic groups in Northern Nigeria which has witnessed many religious terrorism in
form of Jihads. It was reported that in the 14th century, Ali Yaji, the Emir of Kano conquered the
Habe-Hausa and installed Islamic sultanates. Some of these sultanates were overthrown by
Usman dan Fodio who instituted Sokoto caliphates and Emirates that were aligned with Sufi
orders in 19th century.
Furthermore, in 1960 Abubakar Gumi, the former Grand Qudi of
Northern Nigeria established an Islamic fundamentalist organization with the support of
wahubbist organization in Saudi Arabia. This fundamentalist organization became the offshoot
of many Islamic terrorist groups (such as Maitasaine, Ansaru and Book Haram).
It is worth noting that the regulation on separation of state activities from religion was
first violated when by Sir, Ahmadu Bello the Premier of the then Northern region in 1960 when
he used his position to establish Islamic organizations (Balogun,1989). The accelerated
development in political Islam in Nigeria from 1999 to 2014 was attributed to alleged
discrimination against Muslims in key Federal government appointments. It would be recalled
that NASFAT an organization of Muslim elites was instrumental to the proclamation of sharia
law in twelve states in Northern Nigeria. The indifference the of Federal Government to the
adoption of Sharia law into criminal statutes in these twelve states has also been condemned as
tacit submission of state judiciary to Islam. This has allowed sharia law enforcement vigilante
groups that were constituted in Kano, Kaduna, Bauchi, Niger and Zamfara states to molest
innocent citizens in the process of enforcing prohibition of sales of alcohol. Some ladies who
did not conform with Islamic dress code were wrongly accussed as prostitutes and were
harrassed and injured . Sharia law also stipulates sentences varying from, stoning, flogging,
amputation and inprisonment for crimes such as; adultery, ponography, same sex activities and
theft.
The interference of Federal government in religious pilgrimages by Christian and Muslims was
regarded by traditional worshippers as preferential treatment that discriminates against their
group. Federal government has established Christian pilgrim board as well as Muslim Pilgrims
board.
It therefore appears that the inclusion of religious freedom in the Nigerian constitution is a mere
paper work due to government unwillingness to address the violation of that aspect of the
constitution. There are many cases of government indifference or inaction towards several cases
of religious hostilities and marginalization. Christians in Northern Nigeria also regard policies by
some state government that stipulate that Christians must obtain permits for outdoors public
religious functions, prohibition on public preaching and restricting Christian activities to church
premises as discriminatory and violation of their rights.
These developments have sometimes generated debates on the importance of religious freedom
and secularism in heterogeneous states. It is against this background that this study is set to
unveil the Nigeria experience of religious freedom and its implications on national security.
Religious Freedom and Terrorism
In spite of the fact that Nigeria is a secular state as stated in the 1999 the struggle for dominance
between the three main religions have generated concern (Best,2001). Sequel to this, the
prevalence of religious fundamentalism has been on rapid increase. There are reported cases of
conflicts as a result of competition for public space by the adherent of traditional religion and
other religions (Islam and Christianity) .On 3rd January, 1953 when one Islamic preacher, Alfa
bisiriyu Apalara was killed on 3rd January, 1953 by Awo-opa worshipers numbering 11 in the
cult of Oko Baba in Lagos. There was also the case of an Islamic Immam who was killed when
he confronted the Ololu Masquerades that restricted free movement of women. Alhaji AbdulAzeez Afolabi was also slaughtered when he attempted to stop the new yam festival of Irelecalabash in Ikirun. It is intrusive to note that the marginalization of traditional religion at all level
of governance has led to conflicts between traditional religion and other religions (Christianity
and Islam). For instance, ‘Oro’ festival which is an annual traditional religion festival in Yoruba
land of Nigeria do last for many days in which women and others who are not participating are
given restrictions of movements and other limitations. It was forbidden for a woman to see an
Oro masquerade and according to the tradition, any woman who dishonored the sacred tradition
would lose her life immediately. Sequel to this, Sagamu in Ogun state, Nigeria witnessed a
religious conflict between Oro traditional religion and Muslims in 1999, when ‘Oro’ accused a
Hausa woman of coming out during ‘Oro’ festival which led to loss of lives and properties.
There have been instances of intra and inter religious clashes. For example, within the Muslim
communities, there have been clashes and hostilities between Qadiriyya and Tijaniyya sects and
until recently within Izalah group in Northern Nigeria (Danjibo, 2010). Several clashes have
been traced to differences in doctrines and beliefs among the Islamic religious sects and groups
(Best,2001). There have also been conflicts between Pentecostal christians and the Orthodox
churches. These
conflicts were traced to doctrinal differences and beliefs among the
denominations (Ayuk,2006).
Religious intolerance, aggression and hostility towards people of other faith formed bases of
most religious violence in the country (Balogun 1988). It is usually based on wrong teaching by
uneducated and parochial preachers and Imams who make their followers to believe that people
who are not members of their religious groups are infidels doomed for destruction. Some
Imams also blare provocative messages that incite their followers to discriminate against people
who hold contrary religious views. Such messages promoted strict adherence to religious
doctrine without recourse to fundamental human right. The extreme adherence to such wrongly
perceived doctrines was reported to have provided the platform for lunching organized resistance
to forces of modernism (Komon Chalk and Lane 1996).
In 1980, there was a religious crises that started in Zaria which later led to destruction of lives
and properties. Subsequently , Maitatsine riots led by one Islamic cleric knowns as Maitatsine
resulted in the destruction of lives and properties in Kano and some other parts of Northern
Nigeria.
The Maitasaine group was of the opinion that their Islam doctrine was the only pure religion
which should be entrenched by force through Jihad. It was also their plan to subject the political,
social and economic systems to the tenet of their faith. The Maitasaine group like the Boko
Haram are very rigid and intolerant of social change, western education and the ethos of
fundamental human rights.
In 1986, Nigeria also witnessed another theater of religious conflict which was generated by the
state over the alleged registration of Nigeria as a member of Organisation of Islamic Council
(OIC). This generated a lot of debates and controversies between the Christians and the Muslims
. It was vividly argued that since Nigeria is a secular state, the country’s governance structure
and administrations must not be linked with any religious organizations. Similarly, Muslims and
Christian students of the Kafanchan college of education , in 1987 also had a disagreement that
proliferated into some parts of Kaduna state and subsequently resulted in wanton distruction of
churches . Likewise, there was the Zangon –Kataf crises in Kaduna state in 1992 between
minority Hausa muslim settlers and the Kataf christians. Houses and villages of the Kataf people
were destroyed and many lives were lost. In the year 2000, Nigeria was hit by another round of
religious crises following the introduction of Sharia system of governance (Islamic law) by some
Northern state governments. As usual churches were burnt down and many lives were lost in
Kaduna and Kano.
In November 2002, protests relating to Miss World beauty contest during an Islamic festive
period (Ramadan) also resulted into conflict between Muslim and Christian groups in Kaduna.
This was followed by destruction of properteis and business centres owned by christian minority
groups in the North.
Further to this, the religious fundamentalism by Boko Haram started in 2002. The sect was
formed in Borno, North Eastern Nigeria in 2002 with the objective of creating an Islamic state.
The group initially had links to al-Queda up till 2014 when it developed relationship with Islamic
states of Iraq (ISIS). Boko Haram, under Mohammed Yusuf, embarked on agenda of radical
Islamisation in 2002 through the platform of Izala Islamic society which he used in recruiting
about 10,000 followers who were sympathetic to his teachings. The group has the ideology that
western education and its systems are contrary to Islamic injunctions and are not acceptable.
By 2009, the group became militant and advocated violent transformation of institutions in
northern Nigeria according to fundamental interpretation of Islam. The group therefore killed
many christians, destroyed churches, schools, and government institutions.
Boko Haram
perpetuated numerous terrorist attacks between 2009 and 2015 as presented in Table 1. The sect
has become a sub-regional phenomenon which has carried out bombing and sporadic attacks in
villages and towns both in Nigeria, Niger, Cameroon and Chad.
Table 1: Incidences of religious terrorism in Nigeria
Y
Nu
ear mber of
Attacks
Masquerade
with Muslim
1
3
2
3
Violent clash between
5
Sagamu
African
Teaditional
worshipers-(Oro)
and
Muslims
The
Kaltungo
3400
Kaduna,
religious crisis and Sharia people
were Gombe.
induced riots
killed. Houses
and Churches
were burnt
2
2
000
001
Religious riot due to
US invasion of Afghanistan
1
Locat
Group
ion(s)
Responsible
1
999
clash
Caus
alities
1
960
Ibadan,
Oyo State
800
Kano,
Jos.
2
1
Muslims
attacked
Over
Christians for organising 250
people
peageant beauty contest
were killed and
several
churches
destroyed.
Kaduna
2
1
Religious
conflict
Over
between
Christians
and 50
persons
Muslims in Maiduguri
killed and 30
churches
destroyed; over
200
shops,houses
and vehicles
Borno
002
006
NatureCauses,
Forms of Attack
African
Traditional
Religion (ATR)
Re
marks
Viole
nce
was
caused
by
intolerance
ATR
Repri
and
Islamic sal
attacks
Militant
were carried
out in Kano
-Islamic
Reprri
militants
sal
attacks
was carried
out
on
Muslim
in
Abia
-Islamic
Islami
Militants
c extremist
protested
against US
influence
Islamic
Trigg
Militants
ered by an
article
on
Mohammed’s
passion for
beautiful
ladies
-Islamic
Carto
militants
on
on
Prophet
Mohammed,
in JyllandsPosten.
2
1
2
1
Religious violence
vandalised.
1
Gombe
007
008
2
4
2
2
2
6
009
010
Muslims
and
Over
Christians religious violence. 700
people
killed
and
thousands
internally
displaced
1,264 children
orphaned, over
392
women
widowed, and
several
properties
destroyed
Ethno-religious
Over
conflict at the Makama New 700
persons
Extension, Religious violence killed, 3,500
unleashed by the radical persons
Boko
Haram
sect
on internally
Christians.
displaced,
1,264 children
orphaned, over
392
women
widowed, and
several
properties
destroyed.
Clashes
between
9
Muslims and Christians
people killed
Boko Haram Sect –
Over
Jos,
Plateau
Muslim
Pupils
pupils
killed claimed that
their Christian their teacher
teacher
desecrated
the
Quran
while
attempting to
stop a student
from
cheating in
an
examination
hall.
Islamic
Trigg
militants
ered by the
controversial
results of a
local election
later turned
religious.
Bauchi,
Boka
Borno, Kano, Haram
Yobe, Jos.
Jos,
Plateau State.
Jos,
Bok
Haram
has
agenda
to
declare
Islamic
caliphate
Several
Repu
lives were lost diation
of
and over 100 western
vehicles
influence
vandalised.
Boko
Bok
011
Bombs were alleged to have 90
persons
been planted at the Church’s were killed and
parking lots.
properties
destroyed.
2
2
2
27
Insurgency
012
Insurgency
-
013
2
23
Bombing
Insurgency
014
2
015
49
Insurgency
-
Bombing
Abduction
Over
22
persons
were killed and
several others
injured.
Over
187 people are
killed in Baga
in Borno State.
Abuja,
Maiduguri,
Madala,Niger
State.
Haram Sect.
Gombe,
Mubi,
Adamawa
State.
Boko
Haram militants
Borno,
Boko
Bauchi , Lagos Haram militants
Prison,
Koto
prison in Kogi
State,
Yobe,
Kno,
Ekiti
Prison, Minna
prison, Kano,
Gombe.
2289
Borno,
Boko
people
were Abuja, Gwazo, Haram militants
killied
Mubi,
Gumsuri,Kano,
Damasak;
Cameroon
Mass
North
Boko
killing
via East of Nigeria. Haram
bombing
North East of
Nigeria. Wazo,
Kanga,,Baga,
Potiskum,
Kolafale.
Michiku,
Gombe,
Fotokol, Bosso,
Diffa, Mbutu,
Chibok
Religious Freedoms and its Implications for National Security.
Haram
has
agenda
to
declare
Islamic
caliphate
Bok
Haram
declared
Islamic
caliphate in
territories
captured
Bok
Haram
erected
Islamic flags
in
some
captured
territories
Boko
haram
Declares
allegiance to
ISIS.
The primary aim and responsibility of any government is to ensure security of lives and
properties. It is on this premise that national security becomes more cogent and forceful by
government. Thus, ensuring and safeguarding the sovereignty and territorial integrity of the state
becomes a salient issue for national security. In this vein, Section 14(2) of the 1999 Constitution
stated that “the security and welfare of the people shall be the primary purpose of government”
(Federal Government of Nigeria,1999)
Nigeria President, Goodluck Jonathan had on three occasions declared
a State of
Emergency in some local governments in Borno, Adamawa, and Yobe States in response to the
escalation of violence and terrorist activities occasioned by the violent Islamic sect, Jam'atu
Ahlis Sunnah L'dda'awatih wal-Jihad, otherwise known as Boko Haram. Section 305 of the
1999 Constitution empowers the president to impose of a state of emergency in the country or
any part of the country subject to ratification by a two-thirds majority of the members of
National Assembly within two days, if the legislators are in session, or 10 days, if they are not.
Thus, Section 305 (3) of the 1999 constitution states that”The President shall have power to
issue a Proclamation of a state of emergency only when: the Federation is at war; the Federation
is in imminent danger of invasion or involvement in a state of war; there is actual breakdown of
public order and public safety in the Federation or any part thereof to such extent as to require
extraordinary measures to restore peace and security; there is a clear and present danger of an
actual breakdown of public order and public safety in the Federation or any part thereof requiring
extraordinary measures to avert such danger; there is an occurrence or imminent danger, or the
occurrence of any disaster or natural calamity, affecting the community or a section of the
community in the Federation; there is any other public danger which clearly constitutes a threat
to the existence of the Federation; or the President receives a request to do so in accordance with
the provisions of subsection (4) of this section.
There is no doubt that the territorial power and sovereignty of the have been threaten by the
competitions from religious groups. It could be recalled that some Local government areas in
Yobe, Adamawa,Borno were takenover and declared as Caliphate states in November 2014 by
the dreaded Islamic sect called Boko Haram. In 2014, the Governor of Borno state, Nigeria,
raised an alarm of how Boko Haram groups have finally taken over the control of 8 local
government areas. The areas captured by the insurgents in the North East states of Nigeria
includes locations such as Gajigana, Ngaze, Ngenzai, Marte Junction, Mile 90, Yoyo, Kekeno,
Kukawa, Cross Kauwa,Baga Kangarwa, Amirari, Kichimatari, Borokari Barati, Kauwa and other
localities
The activities of the dreaded Islamic sect (Boko Haram) have led to threats to national
security. This is evident in the postponement of the 2015 general election which was rescheduled
from 7th of February 2015 to 28th March 2015. Thus, the activities of religious fundamentalist
groups have been a potent force for the nation’s instability due to the inability of the state
military apparatus to curtail them. In this vein, religion is becoming a divisive issue that
constitutes a growing conflict flash point.
Remediation
In order to control and minimize incidences of abuse of religious freedom and religious
violence it is important that Nigerian government should implement the UN minimum
development goal on ensuring mass literacy. The low level of education in Muslim dominated
parts in Northern Nigeria has contributed to frequent abuse of religious freedom and intolerance
in that part of the country. There is a correlation between the level of education and the ability of
citizen to understand the laws guarding civil behavior and have respect for fundamental human
rights. It is also imperative for state and local government authorities to provide required
municipal and social facilities in order to reduce social disparity and marginalization complex
that are linked with “Almanjeri” or local Arabic schools.
The Federal government should introduce learning of vocational skill into the syllabi of the
government established modern “Almanjiri” schools. This will guarantee that products from
such institutions are employable or could be involved in formal or informal productivity sector
after completing their studies.
The different religious groups should also be encouraged, to expose their clergies, Imans or
leaders to appropriate religious education. It has been reported that most incidences of religious
violence were initiated directly and indirectly by negative messages of intolerance from Imams.
There have been instances where after leaving the mosque at the close of Friday Jumat service
the “Umah”, muslim adherent were fully charged into violence, culminating in destruction of
churches and vandalisation of houses and properties of Christians. Contrary to the general
believe that Islam is a peaceful religion and the injunction in a section of the Quran that “there
should be no compulsion in religion” (Quran 2:256-257) some Imams propagate sermon of
hatred with parochial perversion of Quran 58:22 which states that “you will not find any people
who believe in God and the last day loving those who exhibit contempt for God and His people
“. There are many other “surahs” that have been negatively perverted and interpreted to cause
mayhem.
Therefore, training and retraining of preachers and Imams by both Christian and
Islamic boards is vital in ensuring peace in the nation.
It is expected that sound education and availability of employment opportunities will create a
conducive economic environment to mitigate interreligious tension. Government should devise
solution to the problem of social inequality marginalization and poverty which has exacerbated
the growth of radical Islam. Nigeria should also embrace good governance characterized by
accountability, transparency and respect for fundamental human right in order to minimize
ethno-religious motivated agitations .
The Nigerian Inter-Religious Council (NIREC) should be empowered to set machinery in place
to ensure training and issuance/renewal of license of christian preachers and Immams. NIREC
should play the pivotal role in ensuring peaceful co-existence of different religious adherents by
mitigating causes of religious intolerance and aggression.
Conclusion
Nigeria as a secular state has been characterised with religious intolerance and
fundamentalism. These abuse of Religious freedom has degenerated into national security crises
due to the unwillingness of government to promptly curtail activities of Islamic extremism.
Although the insurgency by Boko Haram has been curtailed and territories forceful declared as
Islamic Caliphates had been recaptured through regional and international security
collaborations, it is expedient that the relevant government agencies should be more sensitive,
responsive and proactive in addressing issues that may precipitate religious crises.
In view of the fact that Nigerians have lived in harmony together in the different parts of the
country without fear of being attacked or molested, it is necessary to revisit our past and the
potentials in our inherent human nature and socio-political factors. In order to secure a long term
stability government should encourage and support inter-religious
dialogue and impliment
sound policies. It is obvious that a well coordinated nternational collaboration is a critical step in
the ongoing process of sharing best practices for strengthening domestic counterterrorism
infrastructures and ensuring national security.
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