Journal articles: '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.

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Chukwu, Christian Chima, and Anyaoha Okechukwu. "Terrorism, Fulani herdsmen and the forced migration of Christians and Igbo Indigines from Northern Nigeria: The revalidation of Biafra?" Revista Brasileira de Gestão Ambiental e Sustentabilidade 5, no. 10 (2018): 429–50. http://dx.doi.org/10.21438/rbgas.051001.

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This paper highlights terrorism, Fulani herdsmen and the forced migration of Christians and Igbo indigenes from Northern Nigeria, and the revalidation of Biafra following the killings of hundreds of Christians, and Igbo indigenes, and destruction of their properties running into billions of Naira in Borno, Yobe, Gombe, Bauchi, Adamawa, Taraba, Kaduna, Plateau, Benue, Nassarawa and Kogi States. However, the recent slaughter of innocent Nigerians in Benue State including the senseless slaughter of two Catholic priests and their parishioners by marauding Fulani herdsmen heightened the insecurity in Nigeria. Data depended on both primary and secondary sources and literatures related to the variables were reviewed. Aggression and Frustration theory was employed to provide a foundation for the study. Among the findings, the study revealed that the terrorism has become a national menace affecting socio-economic and political development of the country. The study showed that the Boko Haram deadly attacks have not only destroyed hundreds of lives and properties worth billions of naira, but also culminated in the forced migration of both Christians and Igbo Indigenes seeking greener pastures from Northern Nigeria. The study, furthermore, revealed that the current wave of uncertainties in Nigeria is a bye product of an accumulated deprivation, destruction, marginalization, anger and frustration of Christians of the north central geographical zone who would prefer to join their Igbo counterparts to be self ruled in their proposed creation: Biafra. Based on this, the study therefore recommends that the government should protect and safeguard Christians of the north central geographical zone and Igbo Indigenes from being massacred and their properties running into billions of naira destroyed so as to save Nigeria from splitting into "Banana Republics". Secondly, the government should address the symptoms of terrorism and the deadly and continued invasion of Fulani herdsmen rather than the root cause in order to resolve the crisis and halt the dismemberment of the Nigeria nation. Furthermore, the Muslim leaders should inculcate in their members high ethical standards, respect for human life, dignity and also ensure that their adherents are more loving and tolerant of other people and other religions. Finally, the study concludes that since Nigeria is a pluralist society, the government should through the mass media emphasize the essence of peaceful co-existence so as to engender national integration.

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McCain, Danny, Musa Gaiya, and Katrina A. Korb. "Salt and Light or Salt and Pepper." PNEUMA 36, no. 1 (2014): 81–106. http://dx.doi.org/10.1163/15700747-03601007.

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Ethno-religious violence has plagued northern Nigeria in the last thirty years and has specifically affected Plateau State during the last decade. This article examines the attitudes and responses of pentecostal leaders in Plateau State toward violence and peace. Their attitudes are also compared to those of mainline Christian leaders in northern Nigeria and pentecostal leaders in southern Nigeria, a region that has not been affected by ethno-religious violence. The methods used included observation, questionnaires, and interviews. The research found that pentecostal leaders have a more positive attitude toward Muslims than do mainline leaders overall. There was no difference between pentecostal and mainline leaders in attitudes toward violence. However, there is a wider difference in attitudes toward violence and peace among Pentecostals than among mainline Protestants. Furthermore, pentecostal leaders in Plateau State demonstrated a greater involvement in peace-making initiatives than mainline leaders.

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Yashlavskii, A. "Extremist Group “Boko Haram” in Nigeria: a Danger of Local or Global Level?" World Economy and International Relations, no. 1 (2015): 17–27. http://dx.doi.org/10.20542/0131-2227-2015-1-17-27.

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Among issues of the US-Africa summit in August 2014 the problem of religious extremism in Africa was most important. In that context Nigerian Islamist group Boko Haram plays a significant role. Kidnapping by Boko Haram militants of about 200 schoolgirls in April 2014 added oil to the fire. This action increased the fears of international community about possible linkage between Boko Haram and foreign Al Qaeda-like terrorist organizations. Initially, the group emerged as a local movement of devout Muslims in Northern Nigeria. But eventually it became a very radical militant Salafi-Jihadist group with ambitious goal to build an Islamic state in Nigeria. As is well-known, Nigerian population is divided not only into relatively rich South and poor North, but also into Christian and Muslim communities. As a result of sectarian clashes in Nigeria, thousands people lost their lives. The sectarian violence in this country is connected in part with the Islamist revolt of 1999 (“Sharia conflict”), after adoption of Sharia law in several Northern Nigerian states. Ethnic-religious violence in Nigeria is connected in particular with the British colonial heritage, but also with current serious social-economic problems (including the unemployment, corruption, cruelty of security services, unbalanced national economy etc.). From some point of view Nigeria may be considered even as a “failed state” because its federal government cannot control the whole territory of the country. While some southern regions are under control of the Movement for the Emancipation of the Niger Delta militants, some areas in northern states are controlled by Islamists of Boko Haram and other radical groups. It's possible to say that Boko Haram has created its own “state within the state”. Boko Haram's ideology is anti-Western and anti-secular. It supports the revival of “pure” Islamic traditional values. Denying any inter-communion with the Western world, above all, the group claims against corrupted – from its point of view – Nigerian authorities and Muslim establishment (local version of the Islamist "Close Enemy"). An issue of the Boko Haram's engagement to global Jihadist movement is rather unclear. On one hand, ideologically, the group is very close to other Islamist groups (e.g. Al Qaeda and its branches in Maghreb, Somalia and Arabic Peninsula). But on the other hand, Boko Haram prefers to act against domestic (Nigerian) targets with very rare exclusions (for instance, an explosion of UN building in the capital-city Abuja). It must be clear that some attempts to find links between Boko Haram and Al Qaeda's network reflect the interest of Nigeria's authority to win international support for its struggle against local Islamist radicals. But it is impossible to ignore the information about logistical and operational links between Nigerian militants and such terrorist organizations as “Al Qaeda in Islamic Maghreb” or Somalian “Al Shaabab” (not to speak of common ideological agenda). It is necessary to point out that factional splits inside of Boko Haram (e.g. the emergence of the militant group “Ansaru”) make the picture more complex. Actually, the Boko Haram constitutes a danger primarily for Nigeria and potentially for neighboring countries. But considering the current evolution of the group, there is a great danger of further radicalization and internationalization of its activities both at local and regional (and maybe global) levels.

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Demarest, Leila, Amélie Godefroidt, and Arnim Langer. "Understanding News Coverage of Religious-based Violence: Empirical and Theoretical Insights from Media Representations of Boko Haram in Nigeria." Journal of Communication 70, no. 4 (March 20, 2020): 548–73. http://dx.doi.org/10.1093/joc/jqaa011.

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Abstract Recent studies on conflict and terrorism news coverage have documented an ingroup bias as well as an increasingly negative discourse about Muslims in the wake of Islamist terrorist attacks. Yet, as most of these studies have focused on Western media and settings, the determinants of news media’s religious biases and out-group categorizations remain insufficiently understood. In this article, we draw on interviews with Nigerian media practitioners and a comparison of Boko Haram news coverage in two Nigerian newspapers—one Southern-based/Christian-affiliated and one Northern-based/Muslim-affiliated—to argue that it is crucial to consider a country’s political-religious demography in order to understand the way in which religious-based violence is covered in the news. In this respect, we identify micro-, meso- and macro-level theoretical mechanisms through which a country’s demography can promote domestic news outlets—regardless of their background and readership—to cover conflict in a more balanced, nuanced, and objective way.

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Thurston, Alex. "Nigeria’s Mainstream Salafis between Boko Haram and the State." Islamic Africa 6, no. 1-2 (July 6, 2015): 109–34. http://dx.doi.org/10.1163/21540993-00602007.

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This article examines northern Nigeria’s mainstream Salafis – figures who advocate exclusive, literalist, exoterically-minded readings of scripture, but who oppose the violence of the fringe Salafi sect Boko Haram. The article argues that the emergence of Boko Haram has placed mainstream Salafis in a complicated position vis-à-vis both Salafi-leaning audiences and the state. In the face of accusations by state and society that all Salafis are connected to Boko Haram, mainstream Salafis have worked to undermine Boko Haram’s messages and Salafi credentials in order to maintain influence over Salafi-leaning youth. Along with other voices in northern Nigeria, mainstream Salafis have also externalized blame for Boko Haram’s violence, attributing Boko Haram’s existence to the state, to Christians and Jews, and/or to Western powers. They have also criticized the state’s response to Boko Haram. Finally, they advocate for perceived northern Muslim interests but attempt to avoid being seen as pro-government.

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Chidebe, Chris. "Nigeria and the Arab States." American Journal of Islam and Society 2, no. 1 (July 1, 1985): 115–23. http://dx.doi.org/10.35632/ajis.v2i1.2782.

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Nigeria is the most populous state in Africa south of the Sahara. Her geography and her history together make her an interesting sociopolitical and cultural experiment. It is a land with believers in both Islam and Christianity. A country whose northern parts were the prizes of jihadic victory of a highly Islamized Fulani elite, and whose southern portions are inhabited by peoples who were voluntarily or involuntarily brought under the control of the marching Christian soldiers determined to expand the domain of imperial Europe and committed to recruiting souls for Jesus. Nigeria is a meeting ground for two periods in African history. It is the place where Islam still rejoices over its past glories and successes; it is also a place where Euro-Western Christianity has made a major breakthrough. It is against this background, and with such facts in mind, that the subject of Nigerian-Arab relations is here explored. I divide this paper into four parts. The first part is a brief historical sketch of the impact of Arabs and Islam on the Nigerian society and the Nigerian mind. The second part addresses itself to the early post-colonial period in NigerianArab relations; the third part discusses Nigerian-Arab relations under military rule in Nigeria; the fourth part discusses Nigeria's Third Republic and the Arab states. A. Islam, Arabs and NigeriaThe arrival of Islam in northern Nigeria dates back to the 11th century and constitutes a major development in the history of this region of Africa. It not only linked the Hausas, the Fulanis, and other Islamized ethnic groups with the wider world of Islam to the north, northeast, and west, but it also opened up the possibility of Muslim expansion southwards. Indeed, one of the effects of lslamization in Northern Nigeria was the emergence of a full-fledged Islamic culture and civilization in certain parts of what we now call Nigeria. The sphere of ...

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Sodiq, Yushau. "Can Muslims and Christians Live Together Peacefully in Nigeria?" Muslim World 99, no. 4 (October 2009): 646–88. http://dx.doi.org/10.1111/j.1478-1913.2009.01292.x.

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Idowu-Fearon, Josiah. "Anglicans and Islam in Nigeria: Anglicans Encountering Difference." Journal of Anglican Studies 2, no. 1 (June 2004): 40–51. http://dx.doi.org/10.1177/174035530400200105.

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ABSTRACTNigeria is the most populous nation in Africa. It is also divided on religious grounds with a predominantly Muslim north and a mainly Christian south. Christians make up the majority of the population (52.6 per cent) compared with Muslims (41 per cent). The 17 million Anglicans are the second largest Christian group. With its large and religiously divided population Nigeria is one of the main countries in Africa, and the world, where large numbers of Muslims and Christians live and interact together. In today's world where the ‘Christian’ West and the Islamic world are becoming increasingly polarized, the history of Anglican/Muslim relations in Nigeria provides a key case study with important implications for Anglicans all over the world.

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Turaki, Yusufu. "The Social-Political Context of Christian-Muslim Encounter in Northern Nigeria." Studies in World Christianity 3, no. 2 (October 1997): 121–37. http://dx.doi.org/10.3366/swc.1997.3.2.121.

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Turaki, Yusufu. "The Social-Political Context of Christian-Muslim Encounter in Northern Nigeria." Studies in World Christianity 3, Part_2 (January 1997): 121–37. http://dx.doi.org/10.3366/swc.1997.3.part_2.121.

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Last, Murray. "Muslims and Christians in Nigeria: An economy of political panic." Round Table 96, no. 392 (October 2007): 605–16. http://dx.doi.org/10.1080/00358530701626057.

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Hansen, William W. "Creed and Grievance: Muslim-Christian Relations & Conflict Resolution in Northern Nigeria." Round Table 107, no. 4 (July 4, 2018): 543–47. http://dx.doi.org/10.1080/00358533.2018.1497029.

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SHARKEY, HEATHER J. "CHRISTIANS AMONG MUSLIMS: THE CHURCH MISSIONARY SOCIETY IN THE NORTHERN SUDAN." Journal of African History 43, no. 1 (March 2002): 51–75. http://dx.doi.org/10.1017/s0021853702008022.

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Church Missionary Society missionaries arrived in the northern Sudan in 1899 with the goal of converting Muslims. Restricted by the Anglo-Egyptian government and by local opposition to their evangelism, they gained only one Muslim convert during sixty years of work. The missionaries nevertheless provided medical and education services in urban centers and in the Nuba Mountains, and pioneered girls' schools. Yet few of their Sudanese graduates achieved functional Arabic literacy, since missionaries taught ‘romanized Arabic', a form of written colloquial Arabic, in Latin print, that lacked practical applications. Thus the history of the CMS in the northern Sudan yields insights into issues of education, power and religious identity within a colonial context.

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Westerlund, David, and Lissi Rasmussen. "Christian-Muslim Relations in Africa: The Cases of Northern Nigeria and Tanzania Compared." Journal of Religion in Africa 27, no. 4 (November 1997): 439. http://dx.doi.org/10.2307/1581917.

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Villalon, Leonardo A., and Lissi Rasmussen. "Christian-Muslim Relations in Africa: The Cases of Northern Nigeria and Tanzania Compared." African Studies Review 38, no. 3 (December 1995): 125. http://dx.doi.org/10.2307/524804.

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Yusuf, Hajiya Bilkisu. "Managing Muslim–Christian Conflicts in Northern Nigeria: A Case Study of Kaduna State." Islam and Christian–Muslim Relations 18, no. 2 (April 2007): 237–56. http://dx.doi.org/10.1080/09596410701214118.

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Ludwig, F. "Christian-Muslim Relations in Northern Nigeria since the Introduction of Shari'ah in 1999." Journal of the American Academy of Religion 76, no. 3 (July 14, 2008): 602–37. http://dx.doi.org/10.1093/jaarel/lfn058.

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Umar, M. S. "Muslims' Eschatological Discourses on Colonialism in Northern Nigeria." Journal of the American Academy of Religion 67, no. 1 (March 1, 1999): 59–84. http://dx.doi.org/10.1093/jaarel/67.1.59.

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Stonawski, Marcin, Michaela Potančoková, Matthew Cantele, and Vegard Skirbekk. "The changing religious composition of Nigeria: causes and implications of demographic divergence." Journal of Modern African Studies 54, no. 3 (July 28, 2016): 361–87. http://dx.doi.org/10.1017/s0022278x16000409.

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AbstractAt nearly 170 million inhabitants, Nigeria is Africa's most populous country by twofold and fertility levels remain higher than most other sub-Saharan African nations. Throughout the last several decades, the fertility gap between Christians and Muslims has widened with significant political implications for a nascent democracy. Where the Demographic Health Survey (DHS) survey of 1990 revealed a non-significant difference of 0·3 children, this figure had increased to 2·3 children by 2013. As the total fertility rate (TFR) of Christians decreased significantly from 6·1 to 4·5 children per woman between 1990 and 2013, the TFR of Muslims increased from 6·4 to 6·8 children per woman. The timing of this divergence coincides with the formal institutionalization of Sharia law in 1999. We examine the role of religion on education, contraception and family behaviour. Finally, we touch upon the implications for population growth and the religious composition of Nigeria in the coming decades.

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Brakoniecka, Sabina. "Islamic martyrdom in northern Nigeria." STUDIES IN AFRICAN LANGUAGES AND CULTURES, no. 54 (December 10, 2020): 142–62. http://dx.doi.org/10.32690/salc54.6.

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The paper discusses some elements of the tradition of martyrdom among Muslims in northern Nigeria. It describes the basic frameworks of the concept of martyrdom in Islam with special reference to its contemporary usage. Then it discusses the shape of the idea of martyrdom during the times of Usman ɗan Fodio’s jihad. It further examines the concept of martyrdom as presented in the speeches of Muhammad Yusuf, the ideologue of the Boko Haram organisation, as well as its practical implementation in the times of the current rebellion in northern Nigeria.

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Falola, Toyin. "Shobana Shankar.Who Shall Enter Paradise? Christian Origins in Muslim Northern Nigeria, c. 1890–1975." American Historical Review 120, no. 5 (December 2015): 2006–7. http://dx.doi.org/10.1093/ahr/120.5.2006.

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Gaiya, Musa. "Christianity in Northern Nigeria, 1975-2000." Exchange 33, no. 4 (2004): 354–71. http://dx.doi.org/10.1163/1572543042948303.

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AbstractThis paper discusses growth of Christianity in northern Nigeria since 1975. It shows Christianity has grown in northern Nigeria making it more pluralistic than it was at independence in 1960. The paper argues that Christianity has not only solidified its base in what is now called the Middle Belt but it has made inroads into core Muslims states. This is why the maintenance of the plurality of the twelve states that implemented the Shari'ah law in northern Nigeria from 1999 has become a major issue of contention in the Shari'ah debates.

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OMENKA, NICHOLAS IBEAWUCHI. "BLAMING THE GODS: CHRISTIAN RELIGIOUS PROPAGANDA IN THE NIGERIA–BIAFRA WAR." Journal of African History 51, no. 3 (November 2010): 367–89. http://dx.doi.org/10.1017/s0021853710000460.

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ABSTRACTThe consensus among many analysts of the Nigeria–Biafra War is that the conflict cannot be reduced to a mono-causal explanation. The tragedy that befell the West African country from 1966 to 1970 was a combination of many factors, which were political, ethnic, religious, social, and economic in nature. Yet the conflict was unduly cast as a religious war between Christians and Muslims. Utilizing newly available archival materials from within and outside Nigeria, this article endeavours to unravel the underlying forces in the religious war rhetoric of the mainly Christian breakaway region and its Western sympathizers. Among other things, it demonstrates that, while the religious war proposition was good for the relief efforts of the international humanitarian organizations, it inevitably alienated the Nigerian Christians and made them unsympathetic to the Biafran cause.

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Last, Murray. "The Search for Security in Muslim Northern Nigeria." Africa 78, no. 1 (February 2008): 41–63. http://dx.doi.org/10.3366/e0001972008000041.

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The article puts forwards the argument that there is a pervasiveanxiety among Muslims over their security, both physical and spiritual, in today's northern Nigeria. It is an anxiety partly millenarian, partly political, that seeks to recreate a stronger sense of the ‘core North’ as dar al-Islam, with notionally ‘closed’ boundaries – just as it was in the pre-colonial Sokoto Caliphate. This has led first to the re-establishment, within twelve of Nigeria's 36 states, of full shari‘a law and then to the formation of a sometimes large corps of hisba (wrongly called ‘vigilantes’) – this despite Nigeria having a constitution that both is secular and reserves to the federal government institutions like police and prisons. The article explores the various dimensions, past and present, of ‘security’ in Kano and ends with the problem of ‘dual citizenship’ where pious Muslims see themselves at the same time both as Nigerians and as members of the wider Islamic umma.

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Kaba, Amadu Jacky. "The Numerical Distribution of Muslims in Africa." American Journal of Islamic Social Sciences 26, no. 3 (July 1, 2009): 1–23. http://dx.doi.org/10.35632/ajiss.v26i3.381.

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This quantitative research study shows the numbers and percentages of Muslims in Africa, relative to Christians and Africans who continue to practice their traditional religions, within the continent’s five regions (viz., Eastern, Middle, Northern, Southern, and Western), as of July 2009. It also presents religious breakdowns for those nations that are currently or at one time were partly or fully colonized by European powers. The statistics show that Islam and Christianity combined have converted over 80 percent of all Africans and that the proportion of Africans on the continent who practice traditional or indigenous religions has now declined to less than 12 percent.

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Kaba, Amadu Jacky. "The Numerical Distribution of Muslims in Africa." American Journal of Islam and Society 26, no. 3 (July 1, 2009): 1–23. http://dx.doi.org/10.35632/ajis.v26i3.381.

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This quantitative research study shows the numbers and percentages of Muslims in Africa, relative to Christians and Africans who continue to practice their traditional religions, within the continent’s five regions (viz., Eastern, Middle, Northern, Southern, and Western), as of July 2009. It also presents religious breakdowns for those nations that are currently or at one time were partly or fully colonized by European powers. The statistics show that Islam and Christianity combined have converted over 80 percent of all Africans and that the proportion of Africans on the continent who practice traditional or indigenous religions has now declined to less than 12 percent.

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van Gorder, Christian. "Muslim–Christian Dialogue in Postcolonial Northern Nigeria: The Challenges of Inclusive Cultural and Religious Pluralism." Journal of Church and State 57, no. 3 (June 25, 2015): 567–69. http://dx.doi.org/10.1093/jcs/csv039.

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Adebowale, Ayo Stephen,, Soladoye, Asa, John Olugbenga, Abe, and Funmilola Folasade, Oyinlola. "Sex Preference, Religion and Ethnicity Roles in Fertility Among Women of Childbearing Age in Nigeria: Examining the Links Using Zero-Inflated Poisson Regression Model." International Journal of Statistics and Probability 8, no. 6 (November 19, 2019): 88. http://dx.doi.org/10.5539/ijsp.v8n6p88.

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The study aimed at examining the independent and joint influence of three cultural factors; religion, sex preference (SP) and ethnicity on fertility in Nigeria. Cross-sectional population-based cluster design approach was used for the study. The investigated population group was women of reproductive age (n=19,348). Probability of bearing ≥5 children, refined Total Fertility Rate and mean fertility were used to assess fertility. Data were analyzed using demographic and Zero-Inflated Poisson models. Fertility indices were higher among the Hausa/Fulani ethnic group than Igbo and Yoruba and also among Muslim women than Christians. Interaction shows that the probability of bearing at least five children was highest among women who; have no SP, belong to Islamic religious denomination, and of Hausa/Fulani ethnic group. The fertility incident rate ratio (IRR) was higher among women with no SP than women who have SP and also higher among Hausa/Fulani than Yoruba but lower among Christians than Muslims. Fertility differentials persists by ethnicity, religion and SP after controlling for other important variables. Difference exists in fertility among religious, ethnic groups and by SP in Nigeria. Fertility reduction strategies should be intensified in Nigeria, but more attention should be given to Muslims and Hausa/Fulani women.

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Adebowale, Ayo Stephen,, Soladoye, Asa, John Olugbenga, Abe, and Funmilola Folasade, Oyinlola. "Sex Preference, Religion and Ethnicity Roles in Fertility Among Women of Childbearing Age in Nigeria: Examining the Links Using Zero-Inflated Poisson Regression Model." International Journal of Statistics and Probability 8, no. 6 (November 19, 2019): 91. http://dx.doi.org/10.5539/ijsp.v8n6p91.

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The study aimed at examining the independent and joint influence of three cultural factors; religion, sex preference (SP) and ethnicity on fertility in Nigeria. Cross-sectional population-based cluster design approach was used for the study. The investigated population group was women of reproductive age (n=19,348). Probability of bearing ≥5 children, refined Total Fertility Rate and mean fertility were used to assess fertility. Data were analyzed using demographic and Zero-Inflated Poisson models. Fertility indices were higher among the Hausa/Fulani ethnic group than Igbo and Yoruba and also among Muslim women than Christians. Interaction shows that the probability of bearing at least five children was highest among women who; have no SP, belong to Islamic religious denomination, and of Hausa/Fulani ethnic group. The fertility incident rate ratio (IRR) was higher among women with no SP than women who have SP and also higher among Hausa/Fulani than Yoruba but lower among Christians than Muslims. Fertility differentials persists by ethnicity, religion and SP after controlling for other important variables. Difference exists in fertility among religious, ethnic groups and by SP in Nigeria. Fertility reduction strategies should be intensified in Nigeria, but more attention should be given to Muslims and Hausa/Fulani women.

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Bó̩láńlé Tajudeen, Ò̩pò̩o̩lá. "Linguistic Verbal Arts and the Problem of Overpopulation Growth in Nigeria." Advances in Language and Literary Studies 10, no. 3 (June 30, 2019): 55. http://dx.doi.org/10.7575/aiac.alls.v.10n.3p.55.

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Linguistic verbal arts deals with the use of chants, statements and verses of oral and written materials in expressing feelings using one language or the other. Among the challenges militating against expected human and material development in many African countries is population explosion. Available social infrastructures can no longer adequately satisfy the needs of the people. At present, in Nigeria compared with what obtained many years ago, religious practices are taken as excuses for marrying many wives when in the actual sense, there are often misinterpretations of the doctrines of the religions. The findings of this paper is that though many Nigerians are either Muslims or Christians with few number of traditional religious faith, the lust for marrying more than one wife did not make them obey the doctrines of their religious practices. This paper derives its strength from collation of verbal arts as expressed in the Holy Books of the Muslims, Christians and Ifá Oracle, one of the African traditional religions. The paper posits that no religion in Nigeria advocates for many wives and many children. The implication of this paper among others is that it provides valuable information on Nigerian population particularly as this concept remains a great troubling issue for Nigerian and many African governments. It is yet an attempt aimed at discouraging Africans from creating more problems for themselves and the continent through production of more children than they can cater for.

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Bolanle, Folami Ahmadu, and Musolihu Majeed Olayori. "Discrimination against Religious Minorities in Nigeria: An Analysis with Reference to Human Development in the 21st Century." Al-Milal: Journal of Religion and Thought 2, no. 2 (December 26, 2020): 110–28. http://dx.doi.org/10.46600/almilal.v2i2.89.

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This study examines religious discrimination against religious minorities like Muslims living in Christian populated areas in the south east, Christians are as well living in Muslim dominated areas. Minority Traditional worshippers in either Muslim or Christian majority areas, private institution, companies owned by Christians or Muslims etc. The discrimination against religious minorities has mitigated the peaceful co-existence among religious identities and other major life events which has culminated national development in all spheres of human engagement such as economic, social, political, security, etc. The researchers have tried to provide an analytical study of the empirical data as well as of the existing literature. The result of our findings shows that many religious identities have been denied of securing job opportunities, professing religion of their choice, finding it difficult to receive health care services, managing religious institutions, denied of equal rights of citizens, get political appointments, among others. The study recommends that people of different religions should embrace and tolerate one another, avoid the use of fanaticism, allow religious minorities to practice religion of their choice in order to dislodge prejudices from the society.

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Anahory-Librowicz, Oro. "The Portrayal of Muslims and Christians in the Traditional Sephardic Tales of Northern Morocco." Colloquia Humanistica, no. 9 (December 31, 2020): 55–72. http://dx.doi.org/10.11649/ch.2020.005.

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The Portrayal of Muslims and Christians in the Traditional Sephardic Tales of Northern MoroccoThe article analyzes the representation of Muslims and Christians in the folktales of the Sephardic Jews of northern Morocco. The stories are selected from the collection of Arcadio de Larrea Palacín, Cuentos populares de los judíos del norte de Marruecos, published in 1952 and 1953. A very brief historical background of Moroccan Jews will be given in order to better understand the perception that the Jews, as a minority group, had of their Muslim and Christian neighbours. This perception is based on the historical and emotional memory of the Jews as well as their daily coexistence with the other religious groups. We also examine how the tales fulfill an essential function of folklore, which is to preserve and reinforce the collective identity and moral values of the narrating group. Obraz muzułmanów i chrześcijan w tradycyjnych opowieściach sefardyjskich północnego MarokaW artykule poddano analizie sposób przedstawienia muzułmanów i chrześcijan w opowieściach Żydów sefardyjskich z północnego Maroka. Opowieści zostały wybrane ze zbioru Cuentos populares de los judíos del norte de Marruecos, opracowanego przez Arcadia de Larrea Palacína i opublikowanego w dwóch tomach w 1952 i 1953 r. W celu lepszego zrozumienia sposobu postrzegania chrześcijan i ich muzułmańskich współobywateli konieczne było zwięzłe omówienie tła historycznego dotyczącego Żydów marokańskich. Postrzeganie to oparte było zarówno na historycznej i emocjonalnej pamięci Żydów, jak i na analizie ich faktycznego współistnienia z innymi grupami religijnymi. W tekście badano również, w jaki sposób opowieści spełniają fundamentalne dla folkloru funkcje, to jest zachowanie i wzmocnienie tożsamości zbiorowej oraz wartości moralnych wypowiadającej się grupy.

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Jibril Hassan, Yunus, and Saddam Abubakar. "THE NEGATIVE IMPACT OF RELIGIOUS EXTREMISM ON MUSLIMS, NORTHERN NIGERIA A CASE STUDY." International Journal of Advanced Research 9, no. 02 (February 28, 2021): 239–43. http://dx.doi.org/10.21474/ijar01/12439.

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This paper shade light on the negative impact of religious extremism in leading Islamists to justify terrorism. Results show that the factors leading Islamists to justify terrorism contextually vary. Where Muslims dominants are educated Islamically, this probability decreases with the application of good respondents to the religion of Islam, while increases where Muslims dominants are not educated Islamically, especially those who are lacking background teachers at home. There is no evidence in support that Islamist propaganda causes ordinary Muslims radicals. Yet, in northern Nigeria affected by homegrown terrorism, it is observed that justifying terrorism is strongly associated with an increase in political agenda through religious extremism, providing support that Islamist groups are attracting Islam radical individuals. Our framework helps to develop an understanding of negative impact of extremism that goes beyond a focus on violence, and suggest optimistic majors to be taken.

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Mazrui, Ali M. "Shariacracy and Federal Models in the Era of Globalization." American Journal of Islamic Social Sciences 26, no. 3 (July 1, 2009): 41–55. http://dx.doi.org/10.35632/ajiss.v26i3.383.

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Nigeria has Africa’s largest concentration of Muslims and the world’s largest concentration of black Muslims. As the twenty first century began to unfold, more Muslim states in the Nigerian federation adopted some version of Islamic law, although the country as a whole is supposed to be secularist. The Shari`ah in northern Nigeria, which became a passionate protest against the political and economic marginalization of northern Muslims, is also sometimes a form of cultural resistance to western education and the wider forces of globalization. One systemic problem posed by shariacracy as a mode of governance is whether a federal system can accommodate theocracy at the state level and still be a secular state at a federal level. Nigeria has a religious form of asymmetrical federalism that contrasts with the linguistic form of asymmetrical federalism successfully practiced in Switzerland.

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Mazrui, Ali M. "Shariacracy and Federal Models in the Era of Globalization." American Journal of Islam and Society 26, no. 3 (July 1, 2009): 41–55. http://dx.doi.org/10.35632/ajis.v26i3.383.

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Nigeria has Africa’s largest concentration of Muslims and the world’s largest concentration of black Muslims. As the twenty first century began to unfold, more Muslim states in the Nigerian federation adopted some version of Islamic law, although the country as a whole is supposed to be secularist. The Shari`ah in northern Nigeria, which became a passionate protest against the political and economic marginalization of northern Muslims, is also sometimes a form of cultural resistance to western education and the wider forces of globalization. One systemic problem posed by shariacracy as a mode of governance is whether a federal system can accommodate theocracy at the state level and still be a secular state at a federal level. Nigeria has a religious form of asymmetrical federalism that contrasts with the linguistic form of asymmetrical federalism successfully practiced in Switzerland.

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Reynolds, Jonathan. "Good and Bad Muslims: Islam and Indirect Rule in Northern Nigeria." International Journal of African Historical Studies 34, no. 3 (2001): 601. http://dx.doi.org/10.2307/3097556.

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Anyia, Albert. "Muslim Organisation and the Mobilisations for Sharia Law in northern Nigeria: The JNI and The NSCIA." Journal of Asian and African Studies 52, no. 1 (July 28, 2016): 82–102. http://dx.doi.org/10.1177/0021909614560246.

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This paper examines the role of Muslim religious organisations in northern Nigeria as religious interest groups in relation to government decision-making, including their role as ‘superior Muslim influence’ in the introduction and dissemination of Sharia law in 12 northern states in Nigeria. Two of the most prominent Muslim organisations in Nigeria, the J’amatu Nasril Islam (JNI) and Nigerian Supreme Council for Islamic Affairs (NSCIA), are examined in this regard to compare and highlight their lobbying strategies in their attempt to justify claims to representing over 80 million Muslims in Nigeria. This paper suggest that Islam and the support from Muslim organisations were significant influences on government policy-makers involved in the process of adopting Sharia law in the northern states. Overall, this paper concludes that Muslim organisations have superior influence, have significantly marginalised non-Muslims and have focused on Sharia law policy, thus enabling an analysis of the relationship between religion and politics in Nigeria.

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Ehrhardt, David W. L. "Who shall enter paradise? Christian origins in Muslim Northern Nigeria, c. 1890–1975, written by Shobana Shankar." Social Sciences and Missions 29, no. 1-2 (2016): 195–97. http://dx.doi.org/10.1163/18748945-02901009.

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Chesworth, John. "Who Shall Enter Paradise? Christian Origins in Muslim Northern Nigeria, ca. 1890-1975, written by Shobana Shankar." Journal of Religion in Africa 47, no. 2 (January 16, 2017): 289–91. http://dx.doi.org/10.1163/15700666-12340106.

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Weimann, Gunnar J. "An Alternative Vision of Sharia Application in Northern Nigeria: Ibrahim Salih’s Hadd Offences in the Sharia." Journal of Religion in Africa 40, no. 2 (2010): 192–221. http://dx.doi.org/10.1163/157006610x500865.

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AbstractAfter Islamic criminal law was introduced in northern Nigeria in 1999/2000, sentences of amputation and stoning to death were handed down by Sharia courts. Within a short period of time, however, spectacular judgments became rare. Given the importance of religion in northern Nigerian politics, this development must have been supported by influential Muslim scholars. This article analyses an alternative vision of Sharia implementation proposed by influential Tijaniyya Sufi shaykh Ibrahim Salih. He calls for a thorough Islamisation of northern Nigerian society, relegating the enforcement of Islamic criminal law to the almost utopian state of an ideal Muslim community. In this way he not only seeks to accommodate the application of Islamic law with the realities of the multireligious Nigerian state but also tries to conserve the unity of Muslims in the face of a perceived threat for Nigeria’s Muslims of being dominated by non-Muslims in the country.

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Journal articles on the topic 'Christians and Muslims in Northern Nigeria'

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