Relevant bibliographies by topics / Christianity and other religions – Nigeria – Kano

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  2. Dissertations / Theses
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Academic literature on the topic 'Christianity and other religions – Nigeria – Kano'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Christianity and other religions – Nigeria – Kano"

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Osuntuyi, Pius M., Adenike O. Ireyomi, and Oluwasegun P. Aluko. "Youths and cyber insecurity in Nigeria: The role of religion in mitigating against the yahoo yahoo phenomenon." Rwanda Journal of Social Sciences, Humanities and Business 2, no. 1 (April 4, 2021): 50–80. http://dx.doi.org/10.4314/rjsshb.v2i1.4.

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It is no news that countries all over the world are faced with one challenge or the other. Outstanding among all is the challenge of insecurity of lives and properties. In Nigeria, there is the scourge of internet fraudsters known as Yahoo Yahoo, which have swindled many unsuspecting victims their hard-earned resources. Interestingly, the teaming youth population are the major players when it comes to this societal menace. Despite various efforts being put in place by the government to forestall the activities of these fraudsters, the propagators have sought other avenues to continue to be relevant in their nefarious acts. Thus, using questionnaire and in-depth interviews to gather its data, the study traced the trend that led to the engagement of youths‘ in Yahoo Yahoo. It analysed the effect of the practice of Yahoo Yahoo. It also examined the major religions (Indigenous religion, Islam, and Christianity) in the country and the roles they play in mitigating against the Yahoo Yahoo phenomenon in the country.
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Kilani, Abdulrazaq. "The Changing Faces of the Terror of Cultism in Nigerian Society: An Islamic Perspective." Comparative Islamic Studies 4, no. 1-2 (June 9, 2010): 97–111. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.97.

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The menace of cultism in Nigeria society in general and our educational institutions in particular has reached an alarming stage that requires affirmative actions from all stakeholders. The scourge of cultism has claimed many lives of our youths and no serious authority can fold its arms and allow it to continue. It appears that the various efforts at curbing the menace have yielded no result. The corruption in most facets of our national life has finally subdued the educational institutions, which used to be the pride of place in the past. Most families are astonished to find out that children sent to school to learn and become better human beings in the society have initiated themselves into cult groups. The emergency of secret cultism has been characterized by some violent activities which include, physical torture of new recruits, maiming and killing of rival cult members and elimination of real and perceived enemies. Nigeria, Africa's most populous country, is composed of more than 250 ethnic groups with 36 states and one federal territory (Abuja). There are three major religions namely Islam (50%), Christianity (40%), and Africa Indigenous Religions (10%). The effect of globalization is also making other new religious movements to be making inroads into Nigeria. Nigeria has a population of about 141 million people (2006 census). Nigeria which is rich in both human and material resources is a country that is facing a lot of developmental challenges in almost all sectors due to poor leadership. The menace of cultism especially among youths and some influential people in the society represents one of the distortion facing the popular ‘giant’ of Africa. The aim of this chapter is to bring into the fore the menace of cultism in modern Nigeria as a brand of terrorism mind not the fact that there are even religious cults in both the developed and developing societies. The paper also adopted an Islamic lens to provide an analysis of the terror of cultism in contemporary Nigeria.
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Salau, Mohammed Bashir. "RELIGION AND POLITICS IN AFRICA: THREE STUDIES ON NIGERIA." Journal of Law and Religion 35, no. 1 (April 2020): 165–77. http://dx.doi.org/10.1017/jlr.2020.15.

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Until the second half of the twentieth century, the role of religion in Africa was profoundly neglected. There were no university centers devoted to the study of religion in Africa; there was only a handful of scholars who focused primarily on religious studies and most of them were not historians; and there were relatively few serious empirical studies on Christianity, Islam, and African traditional religions. This paucity of rigorous research began to be remedied in the 1960s and by the last decade of the twentieth century, the body of literature on religion in Africa had expanded significantly. The burgeoning research and serious coverage of the role of religion in African societies has initially drawn great impetus from university centers located in the West and in various parts of Africa that were committed to demonstrating that Africa has a rich history even before European contact. Accordingly scholars associated with such university centers have since the 1960s acquired and systematically catalogued private religious manuscripts and written numerous pan-African, regional, national, and local studies on diverse topics including spirit mediumship, witchcraft, African systems of thought, African evangelists and catechists, Mahdism, Pentecostalism, slavery, conversion, African religious diasporas and their impact on host societies, and religion and politics. Although the three works under review here deal with the role of religion in an African context, they mainly contribute to addressing three major questions in the study of religion and politics: How do Islam and other religious orientations shape public support for democracy? What is the primary cause of conflict or religious violence? What strategies should be employed to resolve such conflicts and violence?
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Nweke, Kizito Chinedu. "The Renaissance of African Spiritualities vis-à-vis Christianity: Adopting the Model of Mutual Enrichment." Studies in Religion/Sciences Religieuses 48, no. 2 (June 2019): 237–57. http://dx.doi.org/10.1177/0008429819830360.

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Christianity has been dominant in many parts of Africa especially since its colonial contact. Recently, however, there is a surge of interest in reviving indigenous spiritualities among Africans, both in Africa and in the diaspora. In Lagos, Nigeria, for example, shrines compete with churches and mosques for adherents and positions. Among the Igbos, a form of convenient interreligiousness has been developed in the society. When issues of practical expediency arise, the Christian would have the option of referring back to his/her traditional religion. Beyond Africa, the rise of African spiritualities has become conspicuous. For various reasons, ranging from Afrocentrism to anti-religious tendencies to the popular religions, from racial animosity to politico-economic ideologies, a lot of people, Africans and non-Africans, are embracing the neo-African spiritualities. This article is a study addressing this revival, by critically analyzing the reasons for its re-emergence, the challenges that have accompanied the revival and the implications of it in the Christian–African spirituality relationship. Can this renaissance in African spirituality bring forth or support a renaissance in Africa? Africa has about 450 million Christians, about 40% of the continent’s population. People of African origin equally make up a good number of Christians outside Africa. In other words, Christianity is decisive, ideologically and structurally, not just as a religion but also in the socio-political life of Africans. Finding a way to harmonize Christianity and African spiritualities, especially in the face of this renaissance, for the growth of Africa, is the aim of this article. Hence, it suggests the model of “Mutual Enrichment.”
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Bello, Mufutau Olusola. "The Islamic Injunction on Hijab: The Practice and The Dynamics of The Agitation for The Adoption of The Use of Hijab in The State." AJIS: Academic Journal of Islamic Studies 5, no. 2 (December 31, 2020): 197. http://dx.doi.org/10.29240/ajis.v5i2.1836.

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Ekiti State is one of the States in the South Western part of Nigeria. The dominant religions in the State are Christianity and Islam. Like other parts of the world, there is a strong wave of Islamic revivalism by the Muslims while the Christians are not relenting in their evangelism to draw more people to their fold. One of the expressions of the revivalism by the Muslims is the voluntary adoption of the hijāb by many female Muslims. Consequently, the average female Muslim is a Mājubah of one sort or the other. The state is now faced with teeming number of women who wants to use the hijāb in the Western based schools and the government official work places. Many of them are now faced with either to remove the hijāb because of education or to look for a white collar job in the State while others who want to strictly hold to their faith were making agitations for the use of the hijāb. The paper looks at the concept of hijāb in Islam, the mode of dressing in Ekiti State, its compatibility and the differences with the traditional dressing in the State and the dynamics of the agitation for the adoption of the use of hijāb. The work made use of both primary and secondary sources. Islamic literature, archival materials and pamphlets were consulted while interviews were made with relevant personalities in the state. The result revealed a good approach adopted by the government of Ekiti State in taking care of the agitations of the Muslims on the use of hijab in government official places of work and students in formal public schools. The Ekiti model is therefore suggested to be adapted and adopted by other states in Nigeria where the problem of hijab have snowballed into crises
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Bello, Mufutau Olusola. "The Islamic Injunction on Hijab: The Practice and The Dynamics of The Agitation for The Adoption of The Use of Hijab in The State." AJIS: Academic Journal of Islamic Studies 5, no. 2 (December 31, 2020): 197. http://dx.doi.org/10.29240/ajis.v5i2.1836.

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Ekiti State is one of the States in the South Western part of Nigeria. The dominant religions in the State are Christianity and Islam. Like other parts of the world, there is a strong wave of Islamic revivalism by the Muslims while the Christians are not relenting in their evangelism to draw more people to their fold. One of the expressions of the revivalism by the Muslims is the voluntary adoption of the hijāb by many female Muslims. Consequently, the average female Muslim is a Mājubah of one sort or the other. The state is now faced with teeming number of women who wants to use the hijāb in the Western based schools and the government official work places. Many of them are now faced with either to remove the hijāb because of education or to look for a white collar job in the State while others who want to strictly hold to their faith were making agitations for the use of the hijāb. The paper looks at the concept of hijāb in Islam, the mode of dressing in Ekiti State, its compatibility and the differences with the traditional dressing in the State and the dynamics of the agitation for the adoption of the use of hijāb. The work made use of both primary and secondary sources. Islamic literature, archival materials and pamphlets were consulted while interviews were made with relevant personalities in the state. The result revealed a good approach adopted by the government of Ekiti State in taking care of the agitations of the Muslims on the use of hijab in government official places of work and students in formal public schools. The Ekiti model is therefore suggested to be adapted and adopted by other states in Nigeria where the problem of hijab have snowballed into crises
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Geysbeek, Tim. "From Sasstown to Zaria: Tom Coffee and the Kru Origins of the Soudan Interior Mission, 1893–1895." Studies in World Christianity 24, no. 1 (April 2018): 46–65. http://dx.doi.org/10.3366/swc.2018.0204.

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This article 1 underscores the key role that Tom Coffee, an ethnic Kru migrant from Sasstown, Liberia, played in founding the Soudan Interior Mission (SIM). Coffee journeyed with Walter Gowans and Thomas Kent up into what is now northern Nigeria in 1894 to help establish SIM. Gowans and Kent died before they reached their destination, the walled city of Kano. SIM's other co-founder, Rowland Bingham, did not travel with his friends, and thus lived to tell his version of their story. By using materials written in the 1890s and secondary sources published more recently, this work provides new insights into SIM's first trip to Africa. The article begins by giving background information about the Kru and Sasstown and the impact that the Methodist Episcopal Church had on some of the people who lived in Sasstown after it established a mission there in 1889. Coffee's likely connection with the Methodist Church would have helped him understand the goal and strategy of his missionary employers. The article then discusses the journey Coffee and the two SIM missionaries took up into the hinterland. The fortitude that Coffee showed as he travelled into the interior reflects the ethos of his heritage and town of origin. Coffee represents just one of millions of indigenous peoples – the vast number whose stories are now not known – who worked alongside expatriate missionaries to establish Christianity around the world. It is fitting, during SIM's quasquicentennial, to tell this story about this African who helped the three North American missionaries establish SIM.
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Ogunleye, Adetunbi Richard. "Religious Pluralism and Inter-Religious Encounters in the 21st Century Nigeria." African Journal of Social Sciences and Humanities Research, April 18, 2021, 24–31. http://dx.doi.org/10.52589/ajsshr_psxhrfix.

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Religion is one of the heritages that Nigeria shares with other African countries. In fact, Nigeria is blessed with three major religious traditions—African indigenous religion, Islam and Christianity—which actually afford her the opportunity to be a pluralistic religious country. These religions relate with the Nigerian society and they fulfil different roles which are deeply rooted in them. However, because of the inbuilt challenges of a pluralistic religious state, some manipulators use religion as their ready-made instrument of conflict and confusion, in the cities that are well-known for their peaceful co-existence over the years. Consequently, the scenario is having negative effects on the socio-political, educational and religious lives of Nigerians nationwide. This paper aims at discussing religious interactions among Nigerians during the pre-colonial era and comparing it with what is in operation in the current dispensation. It will also examine the various ways that manipulators have used religion and explore how interreligious dialogue and other means of peaceful co-existence can be used to enhance meaningful development in the country. The research employs a qualitative method of data collection and uses a phenomenological approach to analyse the data collected. Findings revealed that different religious adherents interacted freely in antiquity until the incursion of foreign religions with their attendant intolerance. Consequently, improper handling of interreligious encounters, lack of adequate interreligious understanding and abuse of religion have caused religious conflicts and insecurity of lives and properties in the country. These in turn have led to the setback experienced in the development of socio-economic and political sectors in Nigeria. It is the opinion of this study that if the relevance of religion is fully understood and it is allowed to perform its roles for the benefit of humanity, Nigerians in general would witness peaceful, harmonious existence and meaningful development in all dimensions.
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Adedibu, Babatunde A. "The changing faces of African Independent Churches as development actors across borders." HTS Teologiese Studies / Theological Studies 74, no. 1 (August 21, 2018). http://dx.doi.org/10.4102/hts.v74i1.4740.

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The religious transnationalism evident in the 21st century has heralded a new paradigm of religion ‘made to travel’ as adherents of religions navigate various cultural frontiers within Africa, Europe and North America. The role of Africa in shaping the global religious landscape, particularly the Christian tradition, designates the continent as one of the major actors of the Christian faith in the 21st century. The inability of European Christianity to address most of the existential realities of Africans and the stigmatisation of African Traditional Religion mainly contributed to the emergence of African Independent Churches in the 19th century in Africa. The emergence and proliferation of African Independent Churches in Africa was Africa’s response to Europeanised Christianity with its imperialistic doctrines and practices that negated expectation of its new context – Africa. Despite the declining fortunes of Christianity in the West, African Christianity, which includes the African Independent Churches and African Pentecostal traditions, is now a major non-commodity export within Africa and North America. Apart from their rituals and peculiarities, African Independent Churches like other faith organisations are development actors. Although notions about the role of religion in development amongst some social scientists are mainly negative, African Independent Churches over the years are actively involved in various human and community transformation initiatives. This study argues that the transnational status of African Independent Churches has led to the emergence of developmental ideals that defy territorialisation. The collaboration with some Western development agencies by some of the African Independent Churches in Diaspora further blurs the concept of diaspora as the members of this Christian movement are active development actors in the receiving nations and their former home countries. This study argues that the role of religion in development in any context cannot be overemphasised. As a result of the globalisation of African Independent Churches, the United Kingdom and Nigeria will serve as our case study using historical survey and descriptive analyses to highlight African Independent Churches as development actors.
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Olufadekemi, Adagbada. "THE REALITY AND NON-PECULIARITY OF THE YORUBA'S BELIEF IN REINCARNATION: AYE KEJI EXEMPLIFIED." International Review of Humanities Studies 4, no. 2 (July 30, 2019). http://dx.doi.org/10.7454/irhs.v4i2.173.

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Everyone knows that death is the inevitable end of man. What plagnes the mind of many,consciously or otherwise, is the question of what happens to man when he breaths his lastbreath. While some are of the opinion that after death comes judgment; a detenninant ofwhether one goes to eternal blissful domains, or into everlasting tonnent; depending onwhether he had lived piously or otherwise, while on earth. Another school of thought opinesthat the soul of the dead will reincarnate by taking abode in a new physical body, born as anew baby and live another nonnallife, whereby he/she has the opportunity to correct his/herwrong actions in the previous incarnation. While some are of the opinion that when the soulhas gathered wisdom, knowledge and understanding through several incarnations, it becomesone with the creator; others believe that reincarnation is a continuous process without neithera beginning nor an ending. The Y oruba of South-Western Nigeria, like most other Africans,believes that humans reincarnate in order to re-choose their destiny and fulfill their lifeambitions which they had no chance to achieve in a previous incarnation. An examination ofsome Yoruba traditional songs about death and what follows, show that they believe in 'a dayof reckoning' and the continuum of the life cycle. Reincarnation, generally speaking, isalways thought of, and discussed as a religious phenomenon, most probably because itborders on the super-natural; an issue to which only God; the creative force, has the totallycorrect answer. My bid in this study is to establish through self-confessed persons thatreincarnation is a reality, as against Majeed's (2012) summation that reincarnation as aphenomenon "serves the need of personality identity and as such, it is irrational". Aside fromthat, this study examines and concludes that the acceptance of the reality of reincarnation isnot peculiar to the Traditional Religion of the (African) Y oruba, it is a common nexus inother faiths, unlike what obtains in Christianity and Islam; the two officially recognized(foreign) religions in Nigeria. My exemplifications from Ay~ keji (The other world); aparticularly selected Nollywood film, is as a result of its direct relativity to the issue of thisstudy, which is pivoted around African indigenous thought system and philosophy.
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Dissertations / Theses on the topic "Christianity and other religions – Nigeria – Kano"

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Ahmodu, Elizabeth Eleojo. "Religious disturbances in Nigeria a guide to sources of information /." Zaria : Institute of Education, Ahmadu Bello University, 1989. http://catalog.hathitrust.org/api/volumes/oclc/25627848.html.

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Asake, Musa Nchock. "An evaluation of the historical development of Christianity among the Bajju of Northern Nigeria with special emphasis on selected ethical-doctrinal tensions." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Ragnjiya, Toma Hamidu. "A model for peace building in the ethno-religious conflict in Kaduna, Nigeria." Ashland, OH : Ashland Theological Seminary, 2007. http://dx.doi.org/10.2986/tren.028-0298.

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Onyeador, Victor Nkemdilim. "Health and healing in the Igbo society : basis and challenges for an inculturated pastoral care of the sick /." Frankfurt, M. : Lang, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016424795&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Shaba, Abimbola Adamson. "Giving an account of Christian hope : a missiological reflection on Christian Muslim encounter in Kano city, Northern Nigeria : a muslim background believer's perspective." Thesis, 2011. http://hdl.handle.net/10500/5093.

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This study is an endeavour to construct a theological (Missiological) reflection on what Christian witnessing could look like in Kano among non-Christians (predominantly Hausa/Fulani Muslims), if interpreted and expressed from the viewpoint of the hope Christians have in Christ. This heads towards a proposal for new Christian praxis, developed in dialogue with and as a response to the role of the life-transforming message of justification in Christ, as it relates to Christian living. This is based on historical fact that attracts non-Christians to the hope in God’s future activity through His saving grace in the unique Jesus Christ (2 Cor. 1: 22), that is, seeking to be like Christ (1Jn 3: 2-3). This leads to the guiding issue on how Christians should explore hope as a fundamental key to become living witnesses to non-Christians, Muslim in particular, in Kano city, Northern Nigeria and elsewhere in the world based on the biblical interpretation of 1 Peter 3: 15-17. It equally means in a hostile environment walking by faith rather than by sight, through suffering rather than by triumph, to bringing about the future Kingdom of God, characterized by peace, justice and love into the community now, and ultimately in the one to come. This in turn makes this study relevant both internally – for the renewal of the church to discover and live out its Christian identity – and externally, in the church’s witness to its Muslim neighbours in the midst of religious intolerance that leads to bloodshed and the destruction of property. Therefore, the two dimensions, the internal and external, of the church’s life, since a congregation’s sense of identity is at the same time its sense of mission in society. A renewal in the church’s sense of identity brings about a renewal in its sense of mission, and vice versa.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
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Ori, Konye Obaji. "Conceptualizing Boko Haram : victimage ritual and the construction of Islamic fundamentalism." Thesis, 2014. http://hdl.handle.net/1805/4079.

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Indiana University-Purdue University Indianapolis (IUPUI)
In this study, rhetorical analysis through the framework of victimage ritual is employed to analyze four Boko Haram messages on You Tube, five e-mail messages sent to journalists from leaders of Boko Haram, and a BlogSpot web page devoted to Boko Haram. The aim of this analysis is to understand the persuasive devices by which Boko Haram leaders create, express, and sustain their jurisprudence on acts of violence. The goal of this study is to understand how leaders of Boko Haram construct and express the group’s values, sway belief, and justify violence. The findings show that Boko Haram desire to redeem non-Muslims from perdition, liberate Muslims from persecution, protect Islam from criticism, and revenge perceived acts of injustices against Muslims. The group has embarked on this aim by allotting blame, vilifying the enemy-Other, pressing for a holy war, encouraging martyrdom, and alluding to an apocalypse. Boko Haram’s audience is made to believe that Allah has assigned Boko Haram the task to liberate and restore an Islamic haven in Nigeria. Therefore, opposition from the Nigerian government or Western forces is constructed as actions of evil, thus killing members of the opposition becomes a celestial and noble cause. This juxtaposition serves to encourage the violent Jihad which leaders of Boko Haram claims Allah assigned them to lead in the first place. As a result of this cyclical communication, media houses, along the Nigerian government, Christians and Western ideals become the symbolic evil, against which Muslims, sympathizers and would-be-recruits must unite. By locking Islam against the Nigerian government, Western ideals and Christianity in a characteristically hostile manner, Boko Haram precludes any real solution other than an orchestrated Jihad-crusade-or-cleanse model in which a possible coexistence of Muslims and the enemy-Other are denied, and the threat posed by the enemy-Other is eliminated through conversion or destruction. As a result, this study proposes that Boko Haram Internet messages Boko Haram’s mission reveals a movement of separatism, conservatism, and fascism. A movement based on the claim that its activism will establish a state in accordance with the dictates of Allah.
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Books on the topic "Christianity and other religions – Nigeria – Kano"

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Chukwulozie, Victor. Muslim-Christian dialogue in Nigeria. Ibadan, Nigeria: Daystar Press, 1986.

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Erivwo, Samuel U. Traditional religion and Christianity in Nigeria: The Urhobo people. Bensu, Nigeria: Published by Department of Religious Studies & Philosophy, 1991.

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Anie, Gold Okwuolise. Toward a Christian - Muslim relationship in Nigeria: A biblical perspective. Ikeja, Lagos (Nigeria): Functional Publishing, 2002.

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Danfulani, Umar Habila Dadem. The sharia issue and Christian-Muslim relations in contemporary Nigeria. Stockholm: Almqvist & Wiksell International, 2005.

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Christian-Muslim relations in Nigeria. Ikeja, Lagos, Nigeria: Free Enterprise Publishers, 2005.

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Agi, S. P. I. The political history of religious violence in Nigeria. [Calabar, Nigeria: Pigasiann & Grace International (Publishers), 1998.

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Christian-Muslim relations in Africa: The cases of northern Nigeria and Tanzania compared. London: British Academic Press in association with the Danish Research Council for the Humanities and Jens Nørregaards og Hal Kocks Mindefond; New York : Distributed by St. Martin's Press, 1993.

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Udoma, Patrick Lambert. The cross and the crescent: A Christian response to two decades of Islamic affirmation in Nigeria. London: Saint Austin Press, 2002.

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Nigeria joins the Organisation of Islamic Conference, O.I.C.: The implications for Nigeria. [Onitsha, Nigeria]: Archdiocesan Secretariat, Catholic Archdiocese of Onitsha, 1986.

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Nwedo, Anthony G. The church, colonialism and Islam in Nigeria (a post-humous publication). Ibadan, Nigeria: Umbrella Books for Catholic Secretariat of Nigeria, 2000.

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Book chapters on the topic "Christianity and other religions – Nigeria – Kano"

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Udok, Mbosowo Bassey. "Phenomenological Study of the Church of Jesus Christ of Latter-Day Saints as Christians or Not." In Phenomenological Approaches to Religion and Spirituality, 229–50. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4595-9.ch012.

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Generally, in Africa and Uyo, Nigeria in particular, religion is not only a social phenomenon but an overriding force to reckon with. Therefore, when religious devotees of different religions do not comprehend the subject, their actions breed social misunderstanding and conflict among religions in society. Phenomenological study of religions is aimed at bringing the essence of religion to the doorpost of its practitioners. The methodology adopted in this chapter was historical and analytical. The methods exposed the researcher to both primary and secondary information about the work. Findings show that there is a misunderstanding of the essence of religion by some adherents of both the Church of Jesus Christ of Latter-Day Saints and Christianity; each believes that his/her religion is the best in Uyo, Akwa Ibom State. The work concludes that when religious culture vis-à-vis the essence of religion is properly understood, love for each other will be realized.
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