Academic literature on the topic 'Christians and Muslims in Northern Nigeria'
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Journal articles on the topic "Christians and Muslims in Northern Nigeria"
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Gilliland, Dean S. "Principles of the Christian Approach to an African-Based Islamic Society." Missiology: An International Review 25, no. 1 (January 1997): 5–13. http://dx.doi.org/10.1177/009182969702500102.
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The people called Isawa are an aberration of Islam living in various communities in northern Nigeria. The question for religionists is whether they are traditional African with a Muslim orientation or Muslim of the “folk” variety. Because of their loyalty to Isa, whom they consider a more worthy prophet than Muhammad, they have, by choice, separated themselves from Muslims. Christians need to understand the history of the Isawa and not make claims that they are an expression of incipient Christianity because of their attachment to Isa. The Isawa must be seen in light of their own practices, beliefs, and self-definition. The Christian approach must be relational rather than confrontative.
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Mahmud, Sakah Saidu. "Nigeria." African Studies Review 47, no. 2 (September 2004): 83–95. http://dx.doi.org/10.1017/s0002020600030882.
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Abstract:The recent (2000) reenactment of the Shari'a legal code in twelve states of Northern Nigeria and the other expressions of Islam in public affairs in the region have been preceded by a long history that should also be understood as determined by the social and political conditions of specific stages in the evolution of the Nigerian social formation. This article attempts to explain Islamism in the region through such factors as Islamic identity for many Muslims, the competition over interpretation and representation of Islam, the nature of the Nigerian state and society, Muslim organizations and leadership, as well as the activities of other religious organizations (especially Christian evangelicals). In this regard, Islamism is driven essentially by internal (Nigerian) forces, even though external forces may have had an effect. The article argues that while Islamism poses major challenges to the Nigerian state and society, it has also exposed itself to challenges from both Muslims and Nigerian society as a whole.
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Pierce, Steven. "Looking Like a State: Colonialism and the Discourse of Corruption in Northern Nigeria." Comparative Studies in Society and History 48, no. 4 (August 9, 2006): 887–914. http://dx.doi.org/10.1017/s0010417506000338.
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In the international press Nigeria is represented almost exclusively as a state in crisis. Recurrent military coups, ethnic and religious sectionalism, a civil war, a series of bloody riots and local unrest (of which the Niger delta situation is the best-known example), economic turmoil, and the re-imposition of the Islamic criminal code in many northern states have all been used to paint a picture of chaos and collapse. Journalists and government officials alike tend to find the roots of Nigeria's problems in intractable ethnic conflict, the collapse of oil prices in 1983, structural adjustment mandated by the International Monetary Fund in 1986, and hatred between Muslims and Christians. The trouble with Nigeria is also understood to illustrate the trouble with Africa. With 25 percent of the population of sub-Saharan Africa, Nigeria appears as representative of Africa. Potentially wealthy from its oil revenue, it symbolizes Africa's promise denied.
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Maigari, Muhammad Abdullahi. "Changing dynamics of early marriage in rural areas of northern Nigeria." Global Journal of Sociology: Current Issues 8, no. 1 (May 9, 2018): 22–29. http://dx.doi.org/10.18844/gjs.v8i1.3411.
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AbstractThe paper examines the changes that occurred over time between Christians and Muslim in rural settlements. The study collected data from focus group discussions (FGDs) with married literate adolescent girls and unmarried non-literate adolescent girls. Christian and Muslim faith leaders as well as a government official were interviewed. The study revealed the rising rate of early marriage among Christians who were hitherto known to the delayed marriage of girl-child above 18 years. These changes have been attributed to the rising rate of poverty. This is because most of the rural families in the areas surveyed regardless of their faith; are polygamous because of the nature of their occupation––subsistence farming which relied on manual labour from the family. Cultural beliefs are still adhered to in rural settlements, most parents viewed girl-child as a problem which if left unmarried, may bring shame to the family: teenage pregnancy out of wedlock which is regarded as a taboo. The paper concludes that there is a need for the cultural reorientation and awareness on how rural dwellers view girl-child. Also, it is pertinent to introduce poverty reduction projects in rural areas and the establishment of schools closer to the people as well as imparting sex education
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Shankar, Shobana. "Race, Ethnicity, and Assimilation." Social Sciences and Missions 29, no. 1-2 (2016): 37–65. http://dx.doi.org/10.1163/18748945-02901022.
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This article traces the influences of American anthropology and racial discourse on Christian missions and indigenous converts in British Northern Nigeria from the 1920s. While colonial ethnological studies of religious and racial difference had represented non-Muslim Northern Nigerians as inherently different from the Muslim Hausa and Fulani peoples, the American missionary Albert Helser, a student of Franz Boas, applied American theories and practices of racial assimilation to Christian evangelism to renegotiate interreligious and interethnic relations in Northern Nigeria. Helser successfully convinced the British colonial authorities to allow greater mobility and influence of “pagan” converts in Muslim areas, thus fostering more regular and more complicated Christian-Muslim interactions. For their part, Christian Northern Nigerians developed the identity of being modernizers, developed from their narratives of uplift from historical enslavement and oppression at the hands of Muslims. Using new sources, this article shows that a region long assumed to be frozen and reactionary experienced changes similar to those occurring in other parts of Africa. Building on recent studies of religion, empire, and the politics of knowledge, it shows that cultural studies did not remain academic or a matter of colonial knowledge. Northern Nigerians’ religious identity shaped their desire for cultural autonomy and their transformation from converts into missionaries themselves.
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Zainab Ibrahim Lawal, Aqeel Khan, Jamaluddin Bin Ramli, and Muhammad Imran Qureshi. "CORRELATES OF HAPPINESS AMONG MUSLIM WOMEN STUDENTS IN WOMEN CENTRE FOR CONTINUING EDUCATION SOKOTO STATE, NORTHERN NIGERIA." Asia Proceedings of Social Sciences 6, no. 4 (June 13, 2021): 317–23. http://dx.doi.org/10.31580/apss.v6i4.1289.
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Despite burgeoning researches on happiness in different fields of psychology, anthropology, and economics, in the west on Judeo-Christians and on men, fewer researches were conducted on correlates of happiness among Muslims especially Women in the African context. World happiness report (WHR) reported that Nigeria was ranked as the 5th happiest nation and 6th in Africa, however fewer researches of happiness in Nigeria were reported especially in Northern Nigeria. It investigated the relationship between happiness, culture, socio-economic status and religious coping, among Muslim women students. Quantitative design of the correlational type was used, the population of 900 students from women centers for continuing education (WCCE) and 269 samples using a purposive sampling method. Orientation to happiness scale (OHS) with the reliability of 0.953, cultural questionnaire for women (CQW) with a coefficient of 0.918, a demographic questionnaire socio-economic status scale (SESS) with 0.717 reliability co-efficient and Islamic religious coping scale (IRCOPE) with alpha 0.888 were the instruments used for data collection, generally named happiness, culture, socio-economic status and religious coping scale with a total coefficient of 0.937. Partial least square based on structural equation modelling (PLS-SEM) was used to analyse the data. It revealed that a statistically significant positive relationship between happiness, culture and religious coping, while SES was not significantly related to happiness among Muslim women students.
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Warren, Dennis Michael. "Islam in Nigeria." American Journal of Islam and Society 5, no. 1 (September 1, 1988): 161–62. http://dx.doi.org/10.35632/ajis.v5i1.2888.
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Islam in Nigeria is the product of A. R. I. Doi's twenty years of research on the spread and development of Islam in Nigeria. Professor Doi, currently the director of the Centre for Islamic Legal Studies at Ahmadu Bello University in Zaria, has also taught at the University of Nigeria at Nsukka and the University of lfe. His lengthy tenure in the different major geographical zones of Nigeria is reflected in the book. The twenty-one chapters begin with a general introductory overview of the spread of Islam in West Africa. Part I is devoted to the impact of Islam in the Northern States of Nigeria, Part II deals with the more recent spread of Islam into the Southern Nigerian States and Part III explicates a wide variety of issues germane to the understanding of Islam at the national level. The book is comprehensive, thoroughly researched, and is based on analyses of secondary sources as well as primary field research conducted in all parts of Nigeria. The book has nine maps, seventy-three photographs, detailed notes at the end of each chapter, a bibliography and an index. Professor Doi traces the spread of Islam through North Africa into the Ancient Empires of Ghana, Mali and Songhai. As Islam moved into the Northern part of Nigeria, it had a dramatic impact on the seven Hausa states and on the Fulani peoples who carried out the jihad under Shehu Utham Dan Fodio and the Fulani Sultans of Sokoto. A link was established between the Umawz Arabs and the Kanem-Bornu State. Islam also influenced the Nupe and Ebirra peoples. With the arrival of the Royal Niger Company, British Imperialism and Christian missions began to move into Northern Nigeria about 1302 AH/1885 AC. The impact of colonialism and Christianity upon Islam in Northern Nigeria is analyzed by Dr. Doi. Of particular interest is the analysis of syncretism between Islam and the indigenous cultures and religions of Northern Nigeria. The Boori Cult and the belief in al-Jinni are described. The life cycle of the Hausa-Fulani Muslims includes descriptions of the ceremonies conducted at childbirth, the naming of a new child, engagement, marriage, divorce, and death. Non-Islamic beliefs which continue to persist among Muslims in Northern Nigeria are identified ...
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Abdussalam, Auwal F., and Abba A. Abukur. "ACHIEVING UN-SDG 13 IN NIGERIA: ROLES OF RELIGIOUS LEADERS IN ADDRESSING CLIMATE CHANGE CHALLENGES." FUDMA JOURNAL OF SCIENCES 5, no. 2 (July 6, 2021): 283–88. http://dx.doi.org/10.33003/fjs-2021-0502-616.
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Religious leaders have major roles to play in enabling the world's societies to take necessary actions to address climate change causes, impacts, and related issues effectively and ethically. This study investigates the roles they can play in achieving the United Nations Sustainable Development Goal 13 (Climate Action) in Nigeria. The study adopted a descriptive survey research design, it involved 300 participants; 150 religious leaders each from the Muslim and Christian communities in the three geopolitical zones of northern Nigeria (northwest, northeast and north-central). A structured questionnaire was used in collecting information from these leaders. Simple descriptive and One-way Analysis of Variance (ANOVA) statistics were used in analyzing the obtained data. Findings reveal that religious leaders (Muslims and Christians) do not differ in their perception about the causes of climate change in Nigeria (F = 2.37, p = <0.05); and as well do not differ in their perception of its impact (F = 1.54, p = <0.01). Although almost all (94%) of the religious leaders involved in this study strongly agree that they have an important role to play in achieving the UN-SDG 13 target, they however varied in agreeing to pressure the government on exploring an all-inclusive solution (F = 19.56, p = >0.05). The study also reveals that 21% of the respondents have already started some work in addressing climate change, 75% show strong interest in commencing activities in the areas of awareness, formulating community-based adaptation strategies, and engaging policymakers
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Jacob, Ray Ikechukwu. "Ethnic Conflict between the Muslims and Christians in Nigeria: The Dilemma of Decision-Making of the Political Elites." International Journal of Multicultural and Multireligious Understanding 1, no. 1 (June 7, 2015): 1. http://dx.doi.org/10.18415/ijmmu.v1i1.6.
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This paper examines how ethnic conflict occurred as a result of actions or decisions made by either local government, state or federal government in Nigeria. Ethnic conflict can be triggered due to various factors, such geographical proximity, group identity, deliberate manipulation of negative perceptions by political leaders, competition of resources, weakness of political institution transitions to democracy, and etc. However, the main focus of this paper is the implementation of Shari’a law in the Northern Nigeria and how the decisions and the implementations have led to blood-shed conflicts in the country. In general, a number of blood-shed events that occurred in Nigeria are also due to the process of decision-making by the political elites that could not fulfil the requirements of the respective ethnic groups. The implications had been overwhelmingly devastating in the country. Uncountable lives were lost via mayhem and blood-shed wars. Homes, shops and properties were destroyed. The economic implications of ethnic conflict have resulted in unequal distribution of resources among individual, groups and regions within the country. The growing economic disparities may increase the fear of those ethnic groups that are disadvantaged; this has warranted that the ignorant masses are often being remote and mobilized by the political class to engage in religious crisis in order to achieve their selfish political interests. In the same vein, similar ethnic based political movements have arisen in Nigeria. Therefore, decision-making is one source that could lead to ethnic conflict in a multi-cultural and ethnic country like Nigeria. Decision-making approach was used to examine the scene of conflict by focusing only on the religious conflict between Muslims and Christians in the country.
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Barnes, Andrew. "'religious Insults': Christian Critiques of Islam and the Government in Colonial Northern Nigeria." Journal of Religion in Africa 34, no. 1-2 (2004): 62–81. http://dx.doi.org/10.1163/157006604323056723.
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AbstractThis article discusses two Christian critiques of Islam published during the colonial era, and the response by the colonial government to each. The first goal of the article is to characterize Christian criticisms of Islam during the colonial era. The second is to demonstrate how conflict over Islam could shape relations between British administrators and Christian missionaries. The third goal is to narrate the history of a religious controversy as it developed over two generations. As will be seen, the war of words over government religious policy toward Islam could become quite vicious, even without any active participation by Muslims.
Dissertations / Theses on the topic "Christians and Muslims in Northern Nigeria"
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Tuduks, Oholiabs D. "Dysfunctional exclusion within Christian/Muslim relationships in Gombe state, Nigeria : a co-pathic approach." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96483.
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Thesis (MTh)--Stellenbosch University, 2015.ENGLISH ABSTRACT: Dysfunctional exclusion between Christians and Muslims in Northern Nigeria in general, and Gombe State in particular, is understood to be a trigger of religious crises in Northern Nigeria. History has shown that Northern Nigeria has been experiencing religious crises from 1980 to the present. The crises have grossly affected the relationship between these two religious groups, despite the fact that they all live in the same community and in some cases in the same family. The reoccurrence of religious crises has created fear and suspicion of one another between the adherents of the two religions, thus giving more ground to the practice of dysfunctional exclusion. In 1999, the Nigeria Supreme Council for Islamic Affairs (NSCIA) and the Christian Association of Nigeria (CAN) formed a forum, called the Nigeria Inter-Religious Council (NIREC), for the purpose of tackling the problems of dysfunctional exclusion and religious crises between Christians and Muslims. Dialogue is one of the most relied approaches adopted by NIREC in addressing the challenges. Unfortunately the application of dialogue among the Christians and Muslims in Gombe state has not been effective as the problem of dysfunctional exclusion persist. This calls for reconsideration of the application of dialogue or to consider an alternative approach which will effectively deal with the dysfunctional exclusion among the two religious adherents in Gombe state. As a contribution to the fight against dysfunctional exclusion, I suggests a co-pathic approach. The research question is can co-pathy effectively contribute in addressing the challenge of dysfunctional exclusion within Christian/Muslim relationships? This will be answered with a focus on the outlined goals of the research following the methodology of Richard Osmer (2008) – the four tasks of practical theology. First, the descriptive-empirical task; this task answers the question what is going on? It examines the practice of dysfunctional exclusion among the Christians and Muslims. Second, the interpretive task, which answers the question why is this going on? This will discuss the concept of co-pathy, and its relevant application to the Christian/Muslim relationship. Third, the normative task; this task answers the question what ought to be going on? It explores a co-pathic theological foundation for interreligious understanding. And lastly, the pragmatic task answers the question how might we respond? This presents, in the concluding chapter, the contribution of the research to the fight against dysfunctional exclusion. The research will create an awareness of a pluralistic religious society and the need for interreligious understanding and consciousness. Co-pathy will be used as a point of convergence between Muslims and Christians and will stand at the centre of their relationships, as both religions recognise and value the virtue of co-pathy. This will motivate the life of togetherness in passion, thus paving the way for the recognition of each other‘s religion with regard, tolerating religious practices, and considering one another as members of the same community without religious segregation. The research is significant, as the issue of dysfunctional exclusion dehumanises and triggers religious crises, which have claimed many lives in the northern states of Nigeria.
AFRIKAANSE OPSOMMING: Wanfunksionele uitsluiting onder Christene en Moslems in Noord-Nigerië in die algemeen, en in Gombe Staat spesifiek, gee aanleiding tot godsdienstige krisisse in Noord-Nigerië. Die geskiedenis toon dat Noord-Nigerië sedert 1980 godsdienstige krisisse ervaar. Hierdie krisisse het 'n groot effek op die verhouding tussen hierdie twee godsdienstige groepe, ten spyte daarvan dat hulle almal in dieselfde gemeenskap, en soms in dieselfde gesin, woon. Die herhaling van godsdienstige krisisse het gelei tot vrees en agterdog tussen die navolgers van die twee godsdienste, wat nog meer gronde gee vir die praktyk van wanfunksionele uitsluiting. In 1999 het die Nigeria Supreme Council for Islamic Affairs (NSCIA) en die Christian Association of Nigeria (CAN) 'n forum gevorm met die naam Nigeria Inter-Religious Council (NIREC) om probleme met betrekking tot wanfunksionele uitsluiting en godsdienstige krisisse tussen Christene en Moslems te hanteer. Dialoog is die benadering wat die meeste deur NIREC gebruik word om die uitdagings aan te spreek. Ongelukkig was die toepassing van dialoog tussen Christene en Moslems in Gombe Staat nie effektief nie, aangesien die probleem van wanfunksionele uitsluiting voortduur. Dit vereis dus 'n heroorweging van die toepassing van dialoog, of om 'n alternatiewe benadering te oorweeg wat doeltreffend met die wanfunksionele uitsluiting onder die twee godsdienstige groeperinge in Gombe Staat sal kan handel. As 'n bydrae tot die stryd teen wanfunksionele uitsluiting, stel ek 'n ko-patiese (copathic) benadering voor. My navorsingsvraag is kan ko-patie doeltreffend bydra tot die aanspreek van die uitdaging van wanfunksionele uitsluiting in Christen/Moslemverhoudings. Dit sal beantwoord word deur te fokus op die doelwitte van die navorsing volgens die metodologie van Richard Osmer (2008) – die vier take van praktiese teologie. Eerstens, die beskrywende-empiriese taak; dit antwoord die vraag, wat gaan aan? Dit ondersoek die praktyk van wanfunksionele uitsluiting onder Christene en Moslems. Tweede, die verklarende taak, wat die vraag beantwoord – hoekom gaan dit aan? Hier sal ek die konsep van ko-patie en die relevante toepassing daarvan op die Christen/Moslem-verhouding bespreek. Derdens, die normatiewe taak; hierdie taak antwoord die vraag, wat behoort aan te gaan? Dit verken 'n ko-patiese teologiese fondament vir intergodsdienstige verstandhouding. En laastens, die pragmatiese taak, wat die vraag, hoe kan ons reageer? beantwoord. In die finale hoofstuk stel ek die bydrae van hierdie navorsing voor in die stryd teen wanfunksionele uitsluiting. Hierdie navorsing sal bewussyn skep van 'n pluralistiese godsdienstige samelewing en die behoefte aan intergodsdienstige begrip en bewussyn. Ko-patie sal gebruik word as 'n punt van konvergensie tussen Moslems en Christene en sentraal in hulle verhoudings staan, aangesien beide godsdienste die deug van ko-patie erken en waarde daaraan heg. Dit sal die lewe van samesyn in passie motiveer en dus die weg berei vir die erkenning van mekaar se godsdiens met agting, die verdra van godsdienstige praktyke en 'n beskouing van mekaar as lede van dieselfde gemeenskap sonder godsdienstige afsondering. Die navorsing is betekenisvol omdat die kwessie van wanfunksionele uitsluiting mense ontmens en godsdienstige krisisse veroorsaak, wat al baie lewens in die noordelike state van Nigerië geëis het.
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Onaiyekan, John. "MUSLIMS AND CHRISTIANS IN NIGERIA: THE IMPERATIVES OF DIALOGUE." Bulletin of Ecumenical Theology, 2003. http://digital.library.duq.edu/u?/bet,879.
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Umaru, Thaddeus Byimui. "Toward Christian-Muslim dialogue and peace-building activities in Northern Nigeria : theological reflection." Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4249/.
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The aim of this dissertation is to examine critically the incessant inter-religious conflicts in Northern Nigeria, to identify the real causes of such conflicts and to suggest theological and practical ways to sustain peace building endeavours. Conflicts as an inevitable part of human existence can be triggered and exacerbated by numerous factors. Religion as a powerful impulse in human existence has been used to fuel conflict in Northern Nigeria. Radical religious strife, quest for more converts, colonisation, ethnicity, and perceived political domination have strengthened stereotypical views of the self and the other. Religion is closely intertwined with culture and thus central in the understanding and establishment of peace in society; continue to play paradoxical role in the locality. Religion can be a cause of conflict and a way of conflict resolution. In Nigeria religion has failed to establish the peace which it has claimed to promote, because deep historical feuds have found expression in religion, and religion is thus at the core of the strife as experienced in contemporary Northern Nigeria. The theology of the Second Vatican Council, in which the Roman Catholic Church reflects on its self-understanding as a community and its role in the world, provides a first model for the encounter between Christianity and other religions in mutual understanding. This thesis considers the theological potential of this interreligious encounter (or dialogue) between Islamic and Christian traditions in general and the possibilities and difficulties of dialogue between Muslims and Christians in Northern Nigeria in particular. Moreover, this study delves into the need for engagement between theology and politics in addressing issues of conflict. It explores the theology of interreligious dialogue as a means for a promising peace-building process in Northern Nigeria. Religion as a significant part of the problem is equally essential in proffering solutions. However, taken on their own terms, neither religion nor politics have comprehensive answers. Hence, any peace building project in Northern Nigeria must be multi-faceted. It could be, modelled on a theological approach for encounter and dialogue which examines common grounds for collaboration within the two faith traditions, in an attempt to consider and strengthen peace-building endeavours within the region.
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Nwanaju, Isidore Uchechukwu Chibuzo. "Christian-Muslim relations in Nigeria : a historical-theological reflection upon the mutual co-existence of Christians and Muslims /." Nijmegen : [s. n.], 2004. http://catalogue.bnf.fr/ark:/12148/cb40070447p.
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Bandele, Oluwafemi Ayodele. "Religious participation of Christians and muslims fostering mutual social trust in Nigeria? : an exploration theological study." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/96127.
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Thesis (MPhil)--Stellenbosch University, 2014.ENGLISH ABSTRACT: Several disciplines and scholars in the interdisciplinary field of Missiology and Science of Religions are probing the concept of ‘mutual social trust’. This research provides an exploratory and descriptive study of 1,516 individual Christians and Muslims in Nigeria, with a focus on whether religious participation is fostering mutual social trust among the ‘religious Other’. This research engages Pew’s data to show the extent to which active religious participation in and outside Christian denominations and the Ummah (Muslim Community) in Nigeria fosters mutual social trust and the reasons for this. This is interpreted in order to find out if the results have implications and could be a catalyst for affirming and promoting the human dignity of the ‘religious other’. Statistical significance is an indicator of what respondents sometimes assume is expected of them (ideal situation), and hence, the reason why a practical significance compares statistics with praxis. The data is interpreted from a statistical and practical significance perspective. The first objective is to present similar research outputs, side by side, with how the data set used in this thesis has been investigated to address the research questions, hypotheses and research objectives. The second objective is to highlight areas of agreement, and if there are any discrepancies in the findings of this research, when compared to other studies. This study is an exploratory and descriptive research, which attempts to answer the questions such as “who, what, where, when or how and why?” A stratified random sample from all the seven geo-political regions, which are proportional to the population size and urban/rural population in Nigeria, was selected. One thousand five hundred and sixteen adults over the age of 18 years were interviewed by Pew Forum on ‘Religion and Public Life’, using English, Hausa, Yoruba and Pidgin languages. This sample was considered nationally representative of the Nigerian adult population. The findings indicate that a high level of uncertainty and tension exists among Christians and Muslims with regards to trusting one another in the Nigerian context. This kind of tension leads to violence and constant clashes, resulting in the kind of experiences between Muslim and Christians, recorded in recent times. The Muslims and Christians in Nigeria have had a long history of misunderstandings and through these collective learning processes; they have reached a point that the evolving and changing patterns of trust indicates their way of coping with the situation. Trust in this situation impacts on society as a “consensual reality,” which reflects on the group behavior. A new survival order is created, which makes the situation messy at times, and seemingly out of control. These findings support the notion that trust has an individual property and is also a social system.
AFRIKAANSE OPSOMMING: Verskillende dissiplines en akedemici in die interdissiplinêre veld van Missologie en wetenskap van Godsdienste is besig om die konsep van gemeenskaplike sosiale vertroue te ondersoek. Hierdie studie voorsien ondersoekende en beskrywende navorsing van 1,516 individuele Christene en Moslems in Nigerië met ‘n fokus op die deelname in godsdiens as ‘n middel om gemeenskaplike sosiale vertroue te kweek onder die “godsdienstige ander”. Statistiese beduidenheid is ‘n indikator van hoe respondente voel hulle moet optree (ideale situasie) en dit is hoekom dit prakties belangrik is om die statistieke te vergelyk met die praktyk. Die data is geinterpreteer vanaf ‘n statistiese en praktiese beduidenheidsperspektief. Die doelwit van hierdie studie is om die studiemateriaal sy aan sy weer te gee met die data middele wat gebruik is om die studievraag, die hipotese en die studie objektiewe te beantwoord. Die tweede doelwit is om die ooreenkomste en verskille van die navorsing se bevindinge te vergelyk met ander studies. Hierdie studie wat ondersoekend en ook beskrywend is, streef daarna om die vraag na wie, wat, waar, wanneer , hoe en hoekom te beantwoord. ‘n Multidemensionele, nie-geordende voorbeeld van al sewe geo-politieke areas wat in ooreenstemming is met die grotte van die kevolking en stedelike/landelike populasie in Nigerië, was gekies. Pew Forum het onder haude gevoer met een duisend vyf handerd en sestien volwassenes over as 18 ‘jaar oor ‘Godsdiens en die publieke lewe’ met die gebruik van Engels, Hausa, Yoruba and Pidgin tale. Hierdie proefneming was gevind as die algemene siening in Nigerië onder volwasenes. Die bevindinge het aangedui dat daar ‘n groot hoeveelheid onsekerheid en spanning onder die Christene en die Moslems in die Nigeriese konteks is, omdat hulle nie mekaar vertrou nie. Hierdie tipe spanning lei tot geweld en konstante konflik, wat oorloop tot die situasies wat onlangs deur die media gedokumenteer is. Die Moslems en Christene in Nigerië het ‘n lang geskiedenis van misverstande en deur hierdie gesamentlike leerproses het hulle ‘n punt bereik waar die groei en veranderende patrone van hulle vertroue hul eie manier van die situasie hantees, aandui. Vertroue in hierdie situasie oefen die rol van “ooreengekome realiteit” uit, wat die gedrag van die groep reflekteer. ‘n Nuwe oorlewings meganisme is geskep wat die situasie by tye chaoties laat lyk. Hierdie bevindinge bied ondersteuning dat vertroue ‘n individuele aspek bevat en ‘n sosiale systeem is.
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Amidu, Mojeed A. "The impact of culture on information behaviour : a case study of the outcome of the polio eradication campaign in Nigeria." Thesis, Loughborough University, 2016. https://dspace.lboro.ac.uk/2134/23644.
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Every human being applies their acquired knowledge during the interpretation and application of information, but all the humanly acquired knowledge are shaped by the social information processing model as determined by the traditions and values embedded in their culture. Therefore, the transition from information seeking to the application within a person is not completely dependent on cognition but in the current socio-cultural interpretation of that information. The cultural background of every individual often determines the interpretation and the understanding derivable from any information. Human socio-cultural values are the intervening variables during information seeking, and they can be grouped into three, namely psychological, physiological and environmental, but none acts alone during information seeking and application. Hence, culture as a factor must be considered both psychologically and environmentally to understand its impact on IB because culture comprises of both the tangible and the intangible aspects of human life. The aim of this study is to investigate the main reason for the contrasting results of the polio campaign across the north and south of Nigeria. The study adopted a mixed method approach comprising of a semi-structured interview and focus groups for the collection of data that adequately describe cultural variables to determine the aspects of culture directly impacting on IB, such as language, customs, traditions, and religious values which cannot be quantified or counted. The research approach considered IB in its totality and viewed information not only as tools designed by human to enhance communication and conceptualization of realities but also as the means which enabled the achievement of the desired goal for both the providers and the users of information. Therefore, IB was not only viewed from the context or content of the information but from the way people search, receive and utilise information to meet their respective needs. The study considered the how ; the what ; the where and the whom people consult when in need of information or for the explanation about the information received but not understood, to determine the chosen culture group s IB By considering culture from a multi-disciplinary perspective and IB evolutionarily, the study investigates the impact of cultural orientation on IB through the way the people of Nigeria relates with the polio eradication campaign. The study links all the factors of culture, such as language, tradition, and religion to the ways people relate to information, and the findings revealed that culture plays a significant role in the IB of individuals right from the point of the perceived knowledge gap to the point of information application. The language associated with the people s religious belief was also found to be of significant influence on language preference during communication of information, as well as in the process of encoding and decoding of information. Thus, culture did not only impact on IB during information seeking and application but also the language for the communication of information. Cultural orientation significantly impacted on the way people relates to the polio campaign as a consequence of their IB, and this informed their interpretations of the polio campaign and the eventual outcome of the campaign within the north and south of Nigeria.
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Aleu-Baak, Machar Wek. "Perceptions and Voices of South Sudanese About the North-South Sudan Conflict." PDXScholar, 2011. https://pdxscholar.library.pdx.edu/open_access_etds/184.
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The conflict in Sudan reflects historic hatred and ethnic discrimination between Northern Arab Muslims and Southern African Christians and Animists. The longest and worst conflict began in 1983 and ended in 2005, when African Christians and Animists struggled to form an interim autonomous government. This conflict claimed 2 million lives from both sides and displaced almost 4 million people from the South. This thesis attempts to understand how people from Southern Sudan perceive the root causes and sustaining factors of the Sudanese conflict between Arab Muslims and African Christians. This research looks specifically into the roles of ethnic differences and religion. In this study, 10 emigrants from South Sudan were chosen to present their perceptions and views about the conflict, in the form of written responses to 22 questions. Analysis of their responses in light of conflict resolution literature suggests that the North-South Sudan conflict involves complex issues primarily fueled by ethnic and religious differences. This research reveals that South Sudanese refugees from varying backgrounds and professions expressed similar experiences of racial, religious discrimination and political and economic marginalization, and suggests that Sudan's July, 2011 declaration of independence, creating two separate nations, North and South Sudan, was a positive solution to achieving a just peace.
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Akintola, Daniel Oyebode. "Towards new approaches in missiological encounters with Muslims in Northern Nigeria." Diss., 2018. http://hdl.handle.net/10500/24904.
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This study has as purpose to verify the best possible strategies that can be used both in encounter and evangelization of Muslims in order to avoid persecution of Christians and destruction of their property in Africa, especially in Northern Nigeria. This Twenty first Century has witnessed numerous violent attacks against Christians which resulted in vandalization and looting of their property. Many lives of Christian men and women have been sacrificed amidst the violence. As a result, some Christians decided to flee the affected areas, abandoning in the process mission work to Muslims in order to safeguard their lives. This study proposes as research method the use of the pastoral cycle to arrive at these methods. From the study, it was discovered that several factors were responsible for the Islamic attacks against Christians in Northern Nigeria. Many negative effects had been noted as a result, mostly serious negative emotional scars left in the heart of the Christians believers and missionaries living and working in Northern Nigeria. Based on the findings of this study, new approaches towards coexistence and especially for the evangelisation of the Muslims in Northern Nigeria, especially in view of reduced bloody encounters.Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
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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)
Books on the topic "Christians and Muslims in Northern Nigeria"
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Action, Gender and Development, ed. Sharia, gender, and rights of non-Muslims in Northern Nigeria. Surulere, Lagos: Gender and De[v]elopment Action (GADA), 2004.
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Iwuchukwu, Marinus C. Muslim-Christian Dialogue in Post-Colonial Northern Nigeria. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575.
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Muslim and Christian women in dialogue: The case of northern Nigeria. Oxford: Peter Lang, 2009.
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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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Who shall enter paradise?: Christian origins in Muslim northern Nigeria, ca. 1890-1975. Athens: Ohio University Press, 2014.
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Adamu, Theresa. The impact of [the project for Christian-muslim relations in Afric] Procmura: A case study of Northern Nigeria. Birmingham: University of Birmingham, 2000.
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Turaki, Yusufu. The British colonial legacy in Northern Nigeria: A social ethical analysis of the colonial and post-colonial society and politics in Nigeria. [Nigeria?]: Turaki, 1993.
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Umar, Muhammad Sani. Islam and colonialism: Intellectual responses of Muslims of Northern Nigeria to British colonial rule. Leiden: Brill, 2006.
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Umar, Muhammad S. Islam and colonialism: Intellectual responses of Muslims of northern Nigeria to British colonial rule. Leiden: Brill, 2004.
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Dogbé, Angèle. Conference on Christian and Muslim Cooperation for Conflict Prevention/Management Peace Building and Reconciliation in Five Northern and Middle Belt States of Nigeria: 6th-9th October 2010, Jacaranda Retreat and Conference Centre, Kaduna Nigeria. Nairobi, Kenya: PROCMURA, 2010.
Find full textBook chapters on the topic "Christians and Muslims in Northern Nigeria"
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Umaru, Thaddeus B. "The Challenge for Tolerance and Peaceful Coexistence between Christians and Muslims in Northern Nigeria." In Religious Stereotyping and Interreligious Relations, 123–33. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137342676_11.
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Iwuchukwu, Marinus C. "Northern Nigeria from Independence (1960) to 1979." In Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 39–72. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_3.
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Iwuchukwu, Marinus C. "Building New Bridges of Relationships in Postcolonial Northern Nigeria and the Evolution of a New Northern Nigeria." In Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 173–86. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_9.
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Iwuchukwu, Marinus C. "Colonial Northern Nigeria and the Politics of Muslim-Christian Relations." In Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 15–38. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_2.
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Iwuchukwu, Marinus C. "Muslim-Christian Conflicts in Northern Nigeria from 1979 to 2012." In Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 73–100. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_4.
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Iwuchukwu, Marinus C. "Precolonial Sokoto Caliphate and Kanem-Borno Empire and the Advent of Islam." In Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 1–13. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_1.
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Iwuchukwu, Marinus C. "Conclusion." In Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 187–93. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_10.
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Iwuchukwu, Marinus C. "The Jos Crises and Boko Haram Terrorism: Case Reviews of Muslim-Christian Conflicts in Postcolonial Northern Nigeria." In Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 101–18. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_5.
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Iwuchukwu, Marinus C. "International Influences and Impacts on Muslim-Christian Relations in Postcolonial Northern Nigeria." In Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 119–38. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_6.
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Iwuchukwu, Marinus C. "Prevalence of Exclusivist Theology in Postcolonial Northern Nigeria and Its Challenges to Effective Muslim-Christian Dialogue." In Muslim-Christian Dialogue in Post-Colonial Northern Nigeria, 139–53. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137122575_7.
Full textReports on the topic "Christians and Muslims in Northern Nigeria"
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Maiangwa, Benjamin. Peace (Re)building Initiatives: Insights from Southern Kaduna, Nigeria. RESOLVE Network, September 2021. http://dx.doi.org/10.37805/pn2021.22.lpbi.
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Violent conflicts and crime have reached new heights in Nigeria, as cases of kidnapping, armed banditry, and communal unrests continue to tear at the core of the ethnoreligious divides in the country. Southern Kaduna has witnessed a virulent spree of communal unrest in northern Nigeria over the last decade due to its polarized politics and power differentials between the various groups in the area, particularly the Christians and Muslims, who are almost evenly split. In response to their experiences of violence, the people of that region have also shown incredible resilience and grit in transforming their stress and suffering. This policy note focuses on the transformative practices of the Fulani and other ethnic communities in southern Kaduna in terms of how they problem-solve deep-seated socio-political rivalries and violent relations by working through their shared identity, history, and cultures of peace. The note explores how peace practitioners and donor agencies could consolidate local practices of sustaining peace as complementary or alternative resources to the state’s liberal system.