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I. Clearly explain the ethno-regional divisions in Nigeria
“Ethno-religious conflicts in Nigeria: Causal analysis and proposals for new management strategies.” European Journal of Social Sciences 13.3 (2010): 345-353.
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In conclusion, religion does not cause wars, but other factors hide under its umbrella to fuel violence and conflicts.Works Cited
Basedau, Matthias, and Alexander De Juan.
“Religion and the Founding of the American Republic.” Ed.
History reveals that this conflict among these Semite neighbors in the Middle East has had at its heart the overemphasis of religious differences between Islam and Judaism. Even though, until the advent of the modern country of Israel as a de jure Jewish nation in 1948, the Jews, as many other religions, had not escaped conflict and violence throughout the world from other sources as well. The establishment of Israel, however, focused back – for the first time in centuries – their conflict almost exclusively in the Middle East.
In 2002, Muslim activists in Lagos State took it upon themselves to set up what amounts to a private arbitration tribunal—the Independent Sharia Panel (“ISP”) of Lagos State—to which Muslims are invited to submit their disputes for adjudication under Islamic law. The primary aim of this Essay is to describe the Lagos ISP itself: who is behind it, what it is, and how it is getting along in the world. The larger setting must remain in the background: Lagos State as part of Nigeria’s predominantly Yoruba southwest; how Islamic law was squeezed out of the southwestern courts over many years, despite the large percentages of Muslims among the Yoruba; and the long history of failed attempts by activists to persuade the authorities pro tem to correct this anomaly by establishing Sharia courts for the use of Muslims.
Religion in American History, A reader. Page 413.
In the case of Kenya and Nigeria, religion does not play any role but a small group of people hide under the umbrella of Islam to propagate hatred.
Interaction among diverse religious communities in America sets the ideal example on how people relate with each other with no regard to religion.
This collection of original essays examines the complex historical relationships between religion, war and peace. Taking Tolstoy’s famous novel as its title, the book is divided into two sections. In the first, four chapters explore examples of religion and violence. These include a famous case of violence against Polish Jews by their neighbors, messianic movements in West Papua in response to external cultural and military threats, the American Protestant response to the violence of the Civil War and the ultimate defeat of the Confederate forces, and finally the religion and violence among Plains Indians within the framework of a sociological debate about “civilization.” The second section examines the Quaker doctrine of nonviolence and resistance to war taxes, the diverse attempts to understand the atomic bombing of Japan and the construction of a tourist industry around Hiroshima, the role of religious identity in the laws that influence sectarian tensions in Lebanon, and finally the notion of love in the countercultures of the 1960s that were inspired by Gandhi and Martin Luther King. In his introduction and conclusion, Bryan Turner, reflecting on the analysis of the futility of war in Tolstoy’s novel, looks at various explanations of the role of religion in political violence. These include the idea of a clash of civilizations, the tensions between majorities and minorities, the role of the state in promoting communal violence, and the struggle between different religious worldviews against a background of secularization.
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Europe; however, was the site of the first major religious conflict.
One of the motivations for this essay is the misperception by many people that thepractice is a religious one found mainly in countries with a high percentage of Islamic believers. That belief has contributed to unjustified religious intolerance directed against Muslims.
Religious Conflict in Nigeria - Term Paper
In this Essay, I discuss some of the key features of Muslim-Christian contestation in Nigeria as revealed in a recent survey conducted by the Pew Forum on Religious Life, titled Tolerance and Tension: Islam and Christianity in Sub-Saharan Africa. I then discuss some of the Pew statistics that bear on the family and gender issues at the heart of the Sharia controversy. Finally, I offer some concluding reflections on whether Muslim-Christian contestation in Nigeria should be construed as a matter of religion qua religion or of “religion by proxy,” on the prospects for moderate Sharia and juridical pluralism in Nigeria, and on the importance of identity for understanding religious conflict in Nigeria and elsewhere.
Read this essay on Religious Conflict in Nigeria
Conflict, in which the Jews as a religious group were involved, in this part of the world, goes back more than 3,000 years, and is historically documented in the Jewish and Christian Old Testaments, among other records.
Ethno-Religious Conflict in Nigeria | ICERM
Nigeria is the most populous country in Africa. Divided between a predominantly Muslim north and a predominantly Christian south, the country is home to some of the world’s most vicious scenes of religious conflict. Boko Haram (roughly translated as “Western education is forbidden”), an Islamist movement that seeks to impose Shari’ah law throughout Nigeria, has claimed responsibility for a spate of attacks on Christian churches in recent years.
Dynamics and Sources of Ethno-Religious Conflict in Nigeria
While many might argue that the Arab-Israeli Wars of the latter part of the 20th century, and the subsequent unstable and violent situation have not been religious-based in nature, it appears the genesis of these conflicts was. Not seldom do initially religious-based conflicts subsequently take on a separate life of their own. Though no major Arab-Israeli wars have erupted in the last decade, there remains in the Middle East a tinder-box tension. This is particularly true since the renewal of the Israel/Palestine fighting in 2000 and again in 2014. Lives are lost almost daily – on one side, or both – and billions of dollars are spent in support of military establishments and their adventures which could otherwise have been focused on the immediate and humanitarian needs of those peoples. For instance, on the Jewish side, the Israeli newspaper, Ha’aretz reported that the Muslim Intifada begun in 2000 had cost Israel more than $2.4 billion in lost revenue between the period October 2000 and December 2001. Besides lost tourism, a substantial amount of this money was lost because of the number of Palestinian workers in Israel dropped from an average of 124,000 in the 3rd quarter of 2000 to only 4,000 in the final 2 quarters of 2001, likewise increasing the burden of lost income on the Muslim side.
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