ETHNO-RELIGIOUS CONFLICTS AND ITS ECONOMIC AND EDUCATIONAL IMPACT ON CHRISTIAN YOUTHS IN BIRNIN GWARI LGA, KADUNA STATE , NIGERIA.

ETHNO-RELIGIOUS CONFLICTS AND ITS ECONOMIC AND EDUCATIONAL IMPACT ON CHRISTIAN YOUTHS IN BIRNIN GWARI LGA, KADUNA STATE , NIGERIA.

CHAPTER ONE

INTRODUCTION

1.1 BACKGROUND OF THE STUDY

Nigeria is sometimes characterized as a deeply divided country in which key political issues are aggressively and/or violently debated along the country’s numerous ethnic, religious, and regional divisions (Smyth and Robinson, 2001). Nigeria has one of the most severely divided governments in Africa, owing to its complex network of politically salient identities and a history of chronic and seemingly intractable conflicts and instability (Osaghae and Suberu, 2005). Since its inception as a colonial state, Nigeria has struggled with the issue of territorial or state legitimacy, which has frequently hampered its efforts at national cohesion, democratization, stability, and economic reform (Maier, 2000). The late 1960s civil war, which erupted soon after the country’s independence in 1960, appears to have been the crisis’ apex.

Since the country’s transition to civilian rule in 1999, Nigeria has seen a dramatic increase in conflict.

Following these developments, members of various ethnic nations became aware of their separate identities as a result of the sporadic occurrence of episodic social interpretation of intergroup connections (Sanda, 1999). The Bakassi Boys, the Movement for the Actualization of the Sovereign State of Biafra (MASSOB), the Oodua People Congress (OPC), the Egbesu Boys, the Movement for the Survival of Ogoni People (MOSOP), the Movement for the Emancipation of the Niger Delta (MEND), and, more recently, Boko Haram have all formed and operated militia groups as a result of the intense communal and religious conflict. These Militia groups have provided a safe haven for the

army of jobless teenagers (Alegbeleye, 2014).

Ethno-religious crises are a common occurrence in human history, and almost no race has avoided one at some point. The world’s religious holy books, the Quran and the Bible, recorded how our forefathers went through ethnic crises, religious crises, or ethno-religious crises at various points in recent history. This means that the ethno-religious conflict is neither unique to Nigeria nor a new phenomenon (Omoregbe, 2002).

Ethnic and religious sensitivities have posed a threat to Nigeria’s progress, coexistence, peace, and unity as members of a single sovereign democratic state since its independence. Only a few states in Nigeria have not experienced some form of ethnic or religious conflict.

Recently, there has been a crisis. A state will experience development if it is free of crises. Ethnic groups differ from the general population of a community because of racial origin or cultural background.

Gould and Kilb (1956) and Nnoli (1978) define ethnicity as a social formation characterized by communal qualities of its boundaries. Language, culture, or a combination of the two may be relevant communal variables. This implies that an ethnic group will have its own territory, distinct from other ethnicities, under a policy. In Nigeria, for example, the primary ethnic groups are the Yoruba in western Nigeria, the Hausa in northern Nigeria, the Igbo in eastern Nigeria, and the Ogoni in southern Nigeria.

The

The vilification of ethnicity as a scapegoat for all vices associated with the Nigerian body polity has pushed the topic to the forefront of the study of Nigerian political economics. No study is considered scholarly unless it examines the significance or non-importance of ethnicity in its analysis and findings.

Thus, analysts interested in nationalism, decolonization, national integration, political parties, military intervention, corruption, economic development, structural adjustment, democratization, and violent conflict have all investigated the ‘ethnicity’ component. This was true even in the 1960s and 1970s, when major intellectual traditions thought ethnicity was a secondary explanatory variable, at best an epiphenomenon and at worst a cover for class privilege (Sklar, 1967).

The result of such ethnic interest, which is related to the high

There is a plethora of ethnicity literature in Nigerian society, making a critique Herculean (Lewis et al; 2002). “The study of ethnic relations in Nigeria has gone through a number of phases reflecting changes in the country’s political position as well as changes in fashions and trends in the social science research agenda,” writes Jinadu (1994).

Joireman (2003) claims that, from a historical standpoint, ethnicity did not become common usage until the late twentieth century; it is a term that is hotly debated in academic literature. Joireman regards ethnicity as the first manifestation of identity when it comes to nationalism.

Religion is the belief in the existence of a god or gods. gods, as well as the behaviors associated with their worship. It is also one of the faith systems based on the belief in the existence of a specific god or gods, such as the Jewish, Christian, and Islamic religions, as well as a variety of other global religions. Almost every human being believes in a Supreme Being (known by various local names) who rules over the universe, both visible and hidden. He, among other things, establishes a moral standard for man to strive for and is capable of punishing man both now and in the future. Religion is defined as man’s attempt to appease the Supreme Being, specifically to secure a favorable place for himself in the afterlife. It is caused by an innate proclivity.

and is extremely personal because one has the option of believing or disagreeing (Olayiwola, 2011).

Religion can also be defined as an institutional system of ideas, values, and symbolic rituals that provide a collection of primary solutions to issues such as the ultimate meaning of death, obstacles, and pain, among others. In this determination, religion is viewed as a social institution. In my opinion, religion is the belief in the existence of a supernatural being known as God who created heaven, earth, and those who live on them (Samari, 2016).

Nigeria is a religiously pluralistic country where everyone is free to practice whatever religion they choose, whether Islam, Christianity, or African traditional religion. Man has always had an innate drive to

Worship has been practiced since time immemorial, resulting in the formation of a mosaic of ideas, attitudes, and behaviors. Religion has been regarded throughout history as a global institution encompassing a set of fundamental ideas and activities.

Religion is meant to foster a healthy environment for a functional and flourishing society in all societies. Religion is frequently viewed by scholars as a living thing, and any living thing is keenly interested in what is going on around it. Furthermore, every religion preached peace, with oneself, with others, and with God. Unfortunately, there isn’t a lot of calm in our culture these days (Okwueze, 2003). The history of religion cannot be separated from the struggle that has accompanied it throughout history. Nnoli’s observations are all correct.

In Nigerian society, discussions about situation prevention are fairly common. This leads to polarization and socioeconomic competition, both of which have negative social consequences.

Religion, on the other hand, is so fundamental to human society that it cannot be ignored. Without it, world history would be incomplete. Religion is as old as humanity and will most likely exist for as long as man does (Omoregbe, 2002). A general definition of religion is difficult, if not impossible, to provide. This could be attributed to the discipline’s breadth, as it pervades many aspects of life and allows for individual perspectives (Osibodu, 2000).

Religion is derived from three Latin words: ligare (to bind), relegere (to connect), and religio (to worship).

relationship. As a result, religion can be defined as something that connects man to a transcendent being, a god whom man believes exists and worships; man and God (Omoregbe, 2002).

A state or situation of discord in an interactional process is defined as conflict (crisis). A crisis occurs when two or more ideals, views, or points of view are inherently incompatible and have yet to be reconciled or agreed upon (Bagaji, 2012). To understand the concept of socioeconomic development, it is critical to define development. In general, development is defined as the process by which something changes from an undesirable to a palatable state. Development can also refer to an improvement in people’s lives as a result of better education, money, or skill. growth, and employment (Adeniyi, 1993). It is an economic and social transformation process influenced by cultural and environmental factors. As a result, socioeconomic development refers to the process of social and economic development in a society. It is quantifiable through measures such as GDP, life expectancy, literacy, and employment levels (Okonjo-Iweala and Osafo-Kwaako, 2007). Religious tolerance among adherents of various religions is and will continue to be important in the country’s socioeconomic development. There can be no meaningful growth without peace, which is why the government at all levels should work together to keep the country’s crisis level to a bare minimum. In reality, good governance and accountability are sacred because

promote the socioeconomic development of the country.

Nigeria has a long history of ethnic and religious conflict. Ethnic and religious tensions and divisions are phenomenally linked in contemporary Nigeria, according to (Oji and Anugwom, 2004).

1.2 THE PROBLEM’S STATEMENT

The prevalence of ethno-religious conflicts in Nigeria, particularly in the country’s north, has caused widespread concern among intellectuals. These crises frequently elicit aggressive behavior among Muslims and Christians, instilling a profound awareness of religious sentiment that harms their socioeconomic development. The goal of this study is to look into the impact of ethno-religious conflicts on the economic and educational development of Birnin Gwari LGA in order to make recommendations to people who have been affected by the topic under consideration.

and the entire world.

1.3 THE STUDY’S OBJECTIVE

The primary goal of this research is to investigate ethno-religious conflicts and their economic and educational consequences for Christian youth in Kaduna state. As a result, the following are the specific goals:

1. To investigate the effects of ethno-religious conflicts on Christian youth education in Birnin Gwari LGA, Kaduna.

2. To look into the role of religious leaders in the Birnin Gwari LGA in reducing the threat.

3. To look into the government’s policies for dealing with ethno-religious conflicts in Birnin Gwari LGA.

1.4 QUESTIONS FOR RESEARCH

This research is guided by the following questions:

1. What are the effects of ethno-religious conflicts on Christian youth education in Birnin Gwari LGA, Kaduna?

2. What is the purpose of

What role do religious leaders play in reducing the threat?

3. What are the government’s policies for dealing with ethno-religious conflicts?

1.5 THE STUDY’S IMPORTANCE

This research will add to the various writings, such as journals and textbooks, that have highlighted the dangers of ethno-religious conflicts and how to deal with them. It will assist policymakers in the country and around the world in understanding the root causes of ethno-religious conflicts in order to explore strategies for mitigating the negative effects of the conflicts in the future. Making long-term policies to eradicate ethno-religious chauvinism and its impact on national stability and development.

1.6 STUDY OBJECTIVES

This research will be limited to the rural areas of Kaduna in particular.

The study will include residents of Birnin Gwari LGA as well as Christian youths. People in rural areas are predominantly Muslims and Christians, and there has been a history of ethno-religious conflict. This study will only look at the effects of ethno-religious conflicts on Christian youth in Kaduna’s Birnin Gwari LGA.

1.7 THE STUDY’S LIMITATIONS

The scope of this study was limited to the Birnin Gwari Local Government Area of Kaduna. This study’s findings are limited to residents of Birnin Gwari, Kaduna state. More research with a larger population size may be conducted in the future. The researcher was constrained by time and money during the course of this study.

1.8 TERM DEFINITION

1. Ethno-Religious: Is a dual word coined from

It simply means ‘of or relating to ethnicity and religion’. It will thus be easier to comprehend if the root words (Ethnicity and Religion) are defined.

2. Ethnicity: The concept of ethnicity refers to a social identity formation that rests upon culturally specific practices and a unique set of symbols and cosmology”. Adeyemi, Lanre Olu (2006).

According to Nnoli (1998), ethnicity is defined by a shared sense of being one in relation to other relevant ethnic groups. He contends further that: ethnicity is a “socio- political phenomenon, associated with interactions Law and Security in Nigeria 238 among members of a society consisting of diverse ethnic groups characterized by cultural and linguistic similarities, values and common consciousness”.

3. Religion: The term Religion refers to

It is so complex that agreeing on a single meaning is difficult. Religion is defined as “a belief in spiritual beings” by scholars such as B. Taylor (2005). “Religion is the propitiation or conciliation of powers superior to man, which are believed to direct and control the cause of nature and human life,” says Frazer. Religion, according to Marx, was the “opium of the masses” (Karl Max, 1879)

4. Conflicts: “A conflict is defined as a person’s perception or experience of an event or situation as an intolerable difficulty that exceeds the person’s current resources and coping mechanisms.” (According to James and Gilliland, 2001)

Conflicts Between Religions: Conflict between religions is a multi-cause variable. Salawu (2010). (2010). By ethno-religious conflicts, we mean a situation in which members’ relationships are strained. In a multi-ethnic and multi-religious society, hostility between one ethnic or religious group and another is characterized by a lack of cordiality, mutual suspicion, and fear, as well as a proclivity for violent confrontation (B. Salawu, 2010)