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1
Umeanolue, Ikenna L. "Religious influences on politics in Nigeria: Implications for national development." OGIRISI: a New Journal of African Studies 15, no. 1 (October 15, 2020): 139–57. http://dx.doi.org/10.4314/og.v15i1.9s.
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The phenomenon of religious politics in Nigerian is an obvious one. In political aspects such as style of governance, policy formulations and the electoral process in Nigeria, religion has been a strong determining factor. However, the influence of religion on politics in Nigeria could be both positive and negative. In other words, as religion enhances national development, so also it could be counterproductive. This paper critically discusses the influence of religion on Nigerian politics especially in the post-independence Nigeria, with emphasis on the implications for national development. This study recommends ways of ensuring the sustenance of the positive influence, as well as tackling the challenges of the negative influences. In practising politics in Nigeria, adherence to religious moral values and observance of Nigerian constitution which makes provision for freedom of religion are necessary for achieving national development. The paper concludes that if the recommendations are practically observed, religion will cease to be an agent of disunity and backwardness in Nigerian nation
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Okoye, Chukwurah Charles Mezie. "The Effect of Religious Conflicts on Nigerian Economy: The Way Forward." International Journal of Research and Innovation in Social Science VIII, no. IV (2024): 1899–906. http://dx.doi.org/10.47772/ijriss.2024.804227.
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This study looks at how disputes sparked by religious convictions affect Nigeria’s economic growth. It draws attention to the reality that religion plays a significant role in Nigeria, where Christianity and Islam are the two most popular faiths. This study looks at the effects of religiously motivated conflicts on Nigerian economic development. It underlines the significance of faith or religion n Nigeria, Christianity and Islam are the predominant religions. It contends that, while each of these religions preaches peace, differences over practice among believers are a permanent feature of national life, threatening peace and progress and depriving Nigeria of the necessary economic development. The paper employed descriptive analysis and a library research methodology. It observes that Nigeria is a secular state, thus religious influence is unnecessary. The research finds that long-term growth is only conceivable if the underlying causes of religious conflict, which are often driven by religious prejudice, are addressed. It observes that secularism’s deemphasis has resulted in religion having an undue impact on the nation; thus, it proposes focusing less on religion to reduce disputes. To reduce violence, it also encourages religious harmony through conversation, as well as an emphasis on human rights and the constitutional right to worship freely.
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Olademo, Oyeronke. "Women, Religion and Health Policy in a Nigerian Community." Oguaa Journal of Religion and Human Values 4 (June 1, 2018): 43–54. http://dx.doi.org/10.47963/ojorhv.v4i.351.
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Focusing in recent decades on the city of Ilorin, in Kwara State, southwest Nigeria, I propose to consider the interrelationships and tension between religious convictions and healthcare policy, as a case study for evaluating the status of women in the Nigerian polity. My resolve on this approach is informed by the pervasive religiosity of the Nigerian nation and by the minimal attention accorded religion in policy formation and Nigerian women. The correlation between philosophy and religion mandates the serious consideration of religion in policy formation and execution. One foremost example is the case of Kwara State’s health sector, especially noticeable in policies concerning child and maternal mortality. I intend to investigate the underlining principles among the people for certain practices that have presented serious challenges to health care policies and their implementation. While three major religions of Nigeria are adequately represented in Ilorin, Islam prevails over Christian and indigenous religions. Although the Islamic system of sharia is not practiced as the sole judicial system in Ilorin, Kwara State, the implications of sharia, which is practiced in conjunction with the civil justice system, for the status of women is apparent. An attempt will be made to proffer explanations and answers where applicable to critical questions. What is the role of religion in women’s identity formation? How does this role affect women’s status in the society and health programs in Nigeria e. g maternal and child health and education policies? How may an appreciation of the status of women in the religious sector affect their reception and utilization of official health policies? Are there mutual avenues that accommodate the religious identity of women and explicate health issues? How may religion serve as a prism for re-evaluating the state’s health care policy for women?
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Enweonwu, Olisa Anthony, Ikenga Patrick Ugwu, Dominic Chukwuemeka Onyejegbu, Chinwe Edith Areh, and Benjamin Okorie Ajah. "Religious Fanaticism and Changing Patterns of Violent Crime in Nigeria." International Journal of Criminology and Sociology 10 (October 1, 2021): 1378–89. http://dx.doi.org/10.6000/1929-4409.2021.10.158.
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Fanaticism has brewed into different forms in the Nigerian context – and the gravest is religious fanaticism. It has taken hold of most clans, religions, and ethnic groups across Nigeria. Religion has always existed in Nigerian societies and also has fanaticism but the level of violence precipitated by this fanaticism is apparently unprecedented. This paper journeys into the beginning of religious fanaticism in Nigeria and its changing patterns of violence. It highlights the root causes of religious violence in Nigeria and visible patterns in this violence. The paper adopted structural-functionalism theoretical formation and gathered data from textbooks, e-books, journals, online articles, newspapers, and magazines. At the end, the paper recommends that Nigerian governments initiate comprehensive programs to reconcile the religious differences that have evolved over time between Christianity, Islam, and African Traditional Religions.
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Bursać, Boris. "The role of religion and its influence on conflicts in Nigeria." Zbornik radova Filozofskog fakulteta u Pristini 51, no. 3 (2021): 107–24. http://dx.doi.org/10.5937/zrffp51-34131.
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At the very end of colonial rule, UK established Islam and Christianity in Nigeria as the two dominant religions with the middle belt region of Nigeria as the battle ground. Before their final departure, they secured and formed several ethnic and religious lines, which in the postcolonial era were used by political elites as a way to fight for state power. As such, on the basis of the abuse of political and religious elites, and on the basis of ethnic, religious and regional divisions, a deeply fragmented Nigeria as we know it today emerged. With colonial domination, sudden transitions, the power of society was destroyed to such an extent that it became incapable of regulating human passion. The situation is further heated by leading elites who manipulate religious identity, where as a result appears that the north of Nigeria, mostly Muslim, tends to Islamize the whole Nigeria, and the south, mostly Christian, strives to defend Christianity and the constitutional secularism of the state. In such a situation, religion, instead of calming passions and tensions, thanks to its leaders, opens the way to conflict, violence, extremism, and, finally, terrorism. The central understanding of the formation of the identity of religion and its transformation from conflict to violence is the rise of religious extremism throughout the country. Extremist groups show significant intolerance towards members of their own and other religions, react to social, economic and political crises of Nigerian politics, of course in religious terms, which later leads to conflicts. The integration of religion into Nigerian politics, which we can thank the colonial rulers, is one of the leading problems and it is precisely this that stands behind religious violence and political instability in the country.
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Gobo, Prisca A. "Nollywood, Religion and Development in Nigeria." East African Journal of Interdisciplinary Studies 2, no. 1 (June 30, 2020): 49–62. http://dx.doi.org/10.37284/eajis.2.1.177.
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The Nigerian film industry, popularly called Nollywood has been a source of pride since it officially took off in 1992 with the production of the first direct-to-video film, Living in Bondage. Religion, on the other hand, has become a topic of growing interest among scholars worldwide. However, in Nigeria, while Nollywood is peddling exaggerated stereotypes and one-sided accounts of its traditional religion and culture, thereby promoting the get rich quick life, many religious leaders intensify that same way of life by making the members believe that one can go to bed a pauper and wake up wealthy just by praying and sowing seeds. This article sought to interrogate the effects and consequences of Nollywood and Religion on Nigerian development. This article examined the neo-colonial mindset that makes Nollywood writers, producers and religious leaders magnify the ills in our society while glorifying the western life. Indeed, religion and Nollywood with the many followers, listeners and viewers can influence Nigeria and the diaspora positively in more ways than one. Through the multidisciplinary approach to historical interpretation, this article identified ways to regulate and promote development in Nigeria through religion and Nollywood.
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Garba, Ahmed Salisu. "Permissible Limitations to Freedom of Religion and Belief in Nigeria." Religion & Human Rights 15, no. 1-2 (April 23, 2020): 57–76. http://dx.doi.org/10.1163/18710328-bja10009.
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Abstract The application of permissible limitations to restrict freedom of religion and belief in Nigeria continues to generate debate among scholars. This article applies a socio-legal methodology to analyse the legal rationale that Nigerian courts have used in cases concerning limitations to freedom of religion or belief. First, the article explores the history of the legal frameworks for the protection of freedom of religion and belief including its limitation in Nigeria. Second, the article analyses Nigerian courts’ interpretation of the concept with specific reference to the legal rational used. Third, the article investigates the application of the proportionality test to balance the regulatory power of the state and citizens’ right to practice their religion. The article engages with case-law on freedom of religion, mostly from High courts and Court of Appeal in Nigeria. The article contains contributions from several scholars, religious groups, public officials, Non-Governmental Organisations obtained through interviews at their various offices.
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Chidi Igbokwe, Augustine. "Religion and Nation Building in Nigeria: A Critique." Global Journal of Arts, Humanities and Social Sciences 10, no. 11 (November 15, 2022): 37–46. http://dx.doi.org/10.37745/gjahss.2013/vol10n113746.
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From its etymological definition, religion connotes relationship, bond and reverence. Ipso facto, it ought to be fundamental and a veritable tool for nation building, if nation building implies a systematic process of making a people with cultural and ethnic differences become integrated as one and feel belonged under one nation. Unfortunately, religion as it is practiced in Nigeria by the adherents of the dominant religions: Christianity, Islam and African Traditional Religion, rather than integrate the peoples of Nigeria, turns out to be one of the major causes of conflict and division among Nigerians. What is the reason behind this paradox? The philosophical method of critical analysis is employed to dissect the historical cause of this in view of finding lasting solutions. On this, the nature and mode of propagation of these faiths in Nigeria is identified as the major cause of the seed of division witnessed among these religions. If only the government and the religious leaders would liaise to educate the populace on the need for religious tolerance and freedom of worship, religion would have assumed its natural role of bridge building among the peoples of Nigeria.
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Oyeleye, Oluwatosin. "Religious Intolerance and Educational System in Nigeria." British Journal of Education 10, no. 14 (October 15, 2022): 1–6. http://dx.doi.org/10.37745/bje.2013/vol10n1416.
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The study examines the implications of religious intolerance on the Educational system in Nigeria. Nigeria experienced a lot of religious intolerance due to its diversity of ethnic groups and religions. Due to the narrow-mindedness, misunderstanding, extremism, and zeal of religious devotees, religion, intended to be a unifying element among many ethnic groups in Nigeria, has instead turned out to be one of the triggers destroying lives and property. Several persons have suffered bodily and psychological harm due to intolerance based on religious beliefs and practices, which has caused rifts between Nigerians of various religious backgrounds. Nigerian educational system is under threat from this turmoil. Problems of religious intolerance has hampered Nigeria's efforts to establish a standard educational system.
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Garba, Ahmed Salisu. "Freedom of Religion and Its Regulation in Nigeria: Analysis of Preaching Board Laws in Some States of Northern Nigeria." Brill Research Perspectives in Law and Religion 1, no. 4 (January 24, 2018): 1–82. http://dx.doi.org/10.1163/24682993-12340004.
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AbstractThe re-enactment of religious preaching board laws to regulate religious preaching in some states of Northern Nigeria generated debates between Government on the one hand and religious/human rights groups on the other. This research examines the Preaching Board Laws of Kano, Borno and Kaduna States in Northern Nigeria through the prism of the Nigerian Constitution and other democratic norms that relate to the right to freedom of religion in all democratic orders. It applies argumentative methodology to raise and analyse the following questions: how reasonable and justifiable are these religious preaching board laws in a democratic Nigeria?; what gave rise to the enactment of these laws in the states under study?; what judicial review mechanism would be employed to determine their reasonableness and justifiability in a democracy?; how do they accord with the freedom of religion clause in the Constitution of the Federal Republic of Nigeria? The research establishes that some of the provisions of these laws are inconsistent with the provisions of the Nigerian Constitution and, by extension, international freedom of religion norms operating in all democratic orders. Second, Nigerian courts have not developed suitable balancing mechanisms for resolving conflicts between the right of the state to regulate and citizens’ right to freedom of religion otherwise called the two competing rights, in the light of which the research calls for the amendment of the laws to accord with the provisions of the Constitution and international freedom of religion norms acceptable in all democracies. The paper further recommends a harmonised proportionality test or judicial standard of review based on Nigeria’s religion-state relations and local experience for the use of courts, legislators and administrative agents coming face to face with this type of conflict in their official capacity.
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Williams, Pat Ama Tokunbo. "Religion, Violence and Displacement in Nigeria." Journal of Asian and African Studies 32, no. 1-2 (1997): 33–49. http://dx.doi.org/10.1163/15685217-90007280.
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The present displacement of Nigerians is attributable to religious politics even though there is a reluctance on the part of people to acknowledge this as a problem in the Nigerian body politic. Since the 1980s, Muslim functionaries have allowed their religious inclinations to dictate their public actions, thereby creating the fear that further developments in Nigeria would assume an Islamic stance. Consequently, Christian groups which have been out of favour with the government adopted steps to safe-guard their interests. This evolution of sectarian groupings has adversely affected overall security in Nigeria. Its diverse society now includes pockets of displaced people within the country and a growing and widely dispersed population outside the country. This exodus cannot be stopped unless the security of Nigerians is assured within the confines of a secular state.
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Vera Victor-Aigbodion1,2. "HIV Infection, Religion and Spirituality in Nigerian Community Settings." Indian Journal of Public Health Research & Development 11, no. 3 (March 26, 2020): 2254–57. http://dx.doi.org/10.37506/ijphrd.v11i3.2711.
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This article focuses on religion and spirituality regarding People Living with Human ImmunodeficiencyVirus (PLWH) in Nigeria. Specifically, the paper x-rayed the situation of HIV epidemic in Nigeria, followedby the impact of religion and spirituality on PLWH and finally the possible solution that can help to reducethe prevalence of the disease, as well as improve care and support of PLWH in Nigerian community settings
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Nwankwo, Allwell Okechukwu. "Mediatized Spirituality: A Critical Appraisal of the Media-Religion Nexus in Nigeria." Romanian Journal of Communication and Public Relations 19, no. 3 (December 1, 2017): 17. http://dx.doi.org/10.21018/rjcpr.2017.3.242.
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Religion in Nigeria is predominantly manifested in three identifiable forms: Christianity, Islam and African Traditional Religion. All three forms, but especially the first two, have in recent years embraced the “media logic,” packaging religious experience in ways that appeal to the media. These religions have adopted the media as platforms for worship, proselytization, image-building and investment. Thus, religion in Nigeria has come under the grip of mediatization, giving rise to a mediatized spiritual experience. This paper contends that the strong infusion of the media into religious life in Nigeria could have both positive and negative implications for society. It advocates a responsible use of the media to curtail the purveyance of hate, incendiary and predatory messages.
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Sibani, Clifford, and Blessing Clifford-Sibani. "Religion and the Legal Institutional Combat against Corruption in Nigeria." NIU Journal of Social Sciences 10, no. 1 (March 31, 2024): 221–31. http://dx.doi.org/10.58709/niujss.v10i1.1808.
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Religion is man’s belief in the super abundant reality that controls the cosmic environs, propels humans’ worship and demand appeasement for pardon and favour. Corruption is the act of corrupting or the state of being corrupt, moral perversion; depravity, and perversion of integrity. The battle between religion and corruption in Nigeria is a moral one and calls for sanity and renewing of the mind. It has eaten deep into the fabrics of the nation with adverse effect on the poor masses. The perpetrating actors of corruption are found in all sectors of our nation but copiously amongst the elite and those in leadership. The objective of this research is to view the place of religious and legal institutions in combating corruptions in Nigerian. This research utilized historical approach as well as books, journals; internet materials etc as sources. It was able to examine corruption in Nigeria, holistic definition of corruption, nature and characteristics of corruption, evil of corruption, and the causes of corruption, legal and institutional fight against corruption in Nigeria, how religion aids corruption and the role of religion in combating corruption as a social responsibility/intervention in Nigeria. It recommends that religious institution should as a matter of urgency be the watchdog and the conscience of the common man in nation with respect to combating corruption in Nigeria. Keywords: Religion, Legal, Institutional, corruption, Combat, Nigeria.
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Ottuh, Peter O. O., and John A. Onimhawo. "A Critical Assessment of the Role of Religion Towards Peaceful Coexistence in Nigeria." PINISI Discretion Review 4, no. 1 (July 30, 2020): 21. http://dx.doi.org/10.26858/pdr.v4i1.14526.
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Every human society is pruned to one kind of crisis or the other. Nigeria as a nation is not exempted. In Nigeria since her independence in 1960, it has been bedeviled with one crisis or the other, among which are ethnic, political and religious crisis. To resolve these crises, different methods of conflict resolution have been employed without lasting success. This paper is a critical examination of the functions of religion in ensuring peaceful coexistence in Nigeria. From the earliest time of human existence on earth, humans in every generation have encountered divergence typology of religious experiences which makes man to be pruned to experience more. Looking at it from a sociologically perspective, religion is a complex phenomenon that is mixed with culture yet, constituted by cultic practices of rituals and worship; and also, of a doctrine and an institutional organization. The dogmatic sphere of a given religion is inevitably difficult to ascertain, because it consists of a complicated and expansive system of beliefs that are organized throughout the generations of believers. The findings of this research have shown that the problems of religious disharmony, disunity, intolerance and non-peaceful coexistence among the numerous adherents of religions in Nigeria can be resolved by the positive roles religion plays. The paper concludes that Nigeria as a country has reached a philosophical and historical epoch where it is necessary to abandon the negative and anachronistic aspects of her culture and religion and integrate the positive elements of religion.
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Barker, Caitlin, Ryan Carty, Ajamu Amiri Dillahunt-Holloway, Mircea Lazar, and Nomzamo Portia Ntombela. "Before the Anti-Homosexuality Bill." Journal of West African History 9, no. 1 (March 1, 2023): 111–45. http://dx.doi.org/10.14321/jwestafrihist.9.1.0111.
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Abstract Existing scholarship on the causes of homophobia in contemporary Nigeria and on the relationship between religion and homophobia in Africa tend to dismiss LGBT activism in Nigeria as a movement so small as to be almost nonexistent. We argue, however, that LGBT activism in Nigeria does exist, and that it has a history. And although religion has often been harnessed to serve homophobic policies, LGBT activists have also worked together with religious organizations to offer support to LGBT communities. Drawing on sources from Nigeria and the United States, this article traces the rough outlines of LGBT activism in Nigeria from the 1970s to the present. We explore Nigerian LGBT activists’ experiences over five decades in order to elucidate LGBT organizing in a West African context, paying special attention to the themes of invisibility and visibility, transnational organizing, and religion. The picture that emerges is one of interwoven activist networks that connect Nigerian activists not only to the West but also to activists in other African countries, including Ghana and South Africa. We see this article as a small contribution to the much larger project of writing the history of LGBT activism in Nigeria, a project that can and should be led by those better positioned to access and analyze the documents and memories necessary for this task.
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Oyidih, John Abuh. "Effect of Board Religion Diversity on Financial Performance of Quoted Deposit Money Banks in Nigeria." International Journal of Research and Scientific Innovation X, no. XI (2023): 466–80. http://dx.doi.org/10.51244/ijrsi.2023.1011039.
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The effect of board diversity, like, gender, ethnicity, etc on financial performance have been widely studied. However, very few research have been carried out in the area of the the effect of religion diversity on financial performance. This study examines the effect of board religion diversity on financial performance of quoted deposit money banks in Nigeria. The population comprises of all the deposit money banks in Nigeria while thirteen (13) quoted deposit money banks were sampled based on their being listed on the Nigerian Exchange Limited all through the study period of 2010 to 2021. The data were analyzed using Shapiro-Wilk Normality, Pearson correlation, Heteroskedasticity Breusch-Pagan Test and Breusch-Pagan Lagrangian Multiplier Test while hypotheses were tested using Pooled Ordinary Least Square regression model. The results show that religion diversity (RD) has a significant positive effect on financial performance (proxied by return on assets (ROA)) of quoted deposit money banks in Nigeria for the period under review. The study recommends that the regulators – Central Bank of Nigeria (CBN) and boards of deposit money banks in Nigeria should encourage different religious practices on the boards of banks to enhance their financial performance in Nigeria.
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Nwamaka, Udeani. "Religious Pluralism and the Balance of Power: An Analysis of Socio-Political and Economic Growth in Nigeria." IAA Journal of Arts and Humanities 11, no. 1 (February 10, 2024): 1–4. http://dx.doi.org/10.59298/iaajah/2024/11.15.33.11.
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This research delves into the dynamic interplay of religious pluralism, specifically focusing on Islam and Christianity, within the socio-political and economic landscape of Nigeria. The study employed a qualitative method that was anchored on sensitivity theory of religion. The study explores the multifaceted influences of these religions on the balance of power equilibrium and their impact on the nation’s development. Theoretical frameworks such as the Sociological theory of religion and Sensitivity theory are employed to analyze the complex relationship between religion, social values, economic growth, and political involvement. The findings highlight the pervasive role of religion in shaping the nation’s political discourse, social values, and economic stability. The conclusion emphasizes the positive impact of religion on the balance of power equilibrium in Nigeria, underscoring the need for tolerance and dialogue to harness the benefits of religious diversity.
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E. Ekpo, Charles, and Ekwutosi E. Offiong. "NIGERIA: THE PARADOX OF A SECULAR STATE." POLITICS AND RELIGION JOURNAL 14, no. 1 (March 30, 2020): 149–72. http://dx.doi.org/10.54561/prj1401149e.
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By its virtue of not declaring any religion as State religion, the constitution of the federal republic of Nigeria has been adjudged by many to be temporal, and Nigeria, a secular state. However, the level at which religion influences governance and vice versa has begged for the question, is Nigeria really a secular state? In this paper, we attempt an interrogation into the origins and radicalization of religiosity in Nigeria’s profanity. Adopting the Huntington’s Clash of Civilizations model as a framework, the work argues that the two preponderant religions – Islam and Christianity – have been in a serious struggle to influence the outlook, maintain status quo or exert control over the various levels of governments in Nigeria. The implication, the work has discovered, is that efforts by the government to appease these religious forces by maintaining equilibrium has culminated in institutional and structural reforms that have transformed the country’s political orientation, by action, to a theocratic diarchy amidst the aura of secularism. There is, therefore, a need for nomenclature revision.
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Uzobo, Endurance, and Iteimowei Major. "Religion and Fertility Behavior Among Ever-Married Women in Nigeria: Evidence from the Nigeria Demographic Health Survey 2018." WILBERFORCE JOURNAL OF THE SOCIAL SCIENCES 8, no. 2 (September 15, 2023): 50–68. http://dx.doi.org/10.36108/wjss/3202.80.0230.
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Using the 2018 Nigeria Demography and Health Survey (NDHS), this study was designed to examine the impact of religion on fertility behaviour. The theoretical basis of this study was Philip Jenkins’s Fertility and Faith hypothesis and the Religious Alloparenting hypothesis. The NDHS used a stratified sample that was chosen in two steps. First, a household listing operation was conducted in each of the chosen Enumeration Areas. Next, a fixed number of 30 households were chosen through equal probability systematic sampling in each cluster, yielding a total sample size of about 42,000 households. 42,121 women between the ages of 15 and 49 were found in the various houses, and individual interviews with 41,821 of them were later conducted. In this study, 8061 respondents were used in the analysis. Data gleaned from the NDHS was analyzed in this study, using descriptive statistics. The respondents’ religions were Catholic, other Christians, Islam and other religions. Catholic (9.4%), non-Catholic Christians (34.4%), Islam (55.5%), and other religions (0.7%). Islamic religion had low use of contraceptives i.e., 90.3% of no method, Catholics made more use of the traditional method of 12.5% than other religions. There was also a significant association between the use of contraceptives and religion. Muslim respondents got married below the age of 19 (77.3%), age 19 and 30 (22.1%) while Catholic got married below the age of 19 (34.2%), 19 and 30 (61.4%) Other Christians (36.7%) of its respondents below age 18, 19-30 (58.7%) and 31 and above (4.4%). Some of the recommendations made were to bring enlightenment to the public on the National Population Policy to guide or restrict the number of children by couples through religious leaders and also to make modern contraceptives acceptable by all religions.
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BERSSELAAR, DMITRI VAN DEN. "RELIGIáƒO COMO PATRIMá”NIO NA NIGÉRIA: Cristãos Igbos e Religião Tradicional africana." Outros Tempos: Pesquisa em Foco - História 15, no. 25 (June 28, 2018): 51–72. http://dx.doi.org/10.18817/ot.v15i25.635.
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Partindo de uma perspectiva histórica, considerando a chegada dos primeiros missionários anglicanos, em meados do século XIX, entre os Igbos, na Nigéria, abordarei o impacto do cristianismo (incluindo missionários e convertidos) sobre o debate local acerca da identidade Igbo. Argumentarei que a cultura Igbo tradicional e não cristã foi definida por e em resposta aos debates da missão cristã sobre a conversão e o comportamento dos cristãos Igbos. Depois disso, vou relatar como a identidade Igbo veio a coincidir com o cristianismo e como isso resultou em uma apreciação renovada da religião "tradicional" local como herança e não como "paganismo". Além da literatura mencionada na bibliografia, esta interpretação é baseada em entrevistas que realizei na Nigéria, jornais nigerianos locais, revistas missionárias e correspondência original dos missionários da Church Missionary Society (CMS).Palavras-chave: Religião. Patrimônio. NigériaRELIGION AS HERITAGE IN NIGERIA: Igbo Christians and African traditional religion Abstract: Starting from a historical perspective, considering the arrival of the first Anglican missionaries in the mid-nineteenth century among the Igbo in Nigeria, I will address the impact of mission Christianity (including missionaries, converts, and prospective converts) upon the local debate about Igbo identity. I will argue that traditional, non-Christian Igbo culture was defined by, and in response to, the mission Christianity”™s debates on conversion and the preferred behavior of Igbo Christians. Finally, I will relate how Igbo identity came to coincide with Christianity and how this resulted in a renewed appreciation of local, ”˜traditional”™ religion as heritage rather than as ”˜paganism”™. Apart from the literature mentioned in the bibliography, this interpretation is based on interviews I held in Nigeria, local Nigerian newspapers, missionary journals, and original correspondence from the missionaries of the Church Missionary Society (CMS).Keywords: Religion. Heritage. Nigeria. RELIGIÓN COMO HERENCIA EN NIGERIA: Cristianos Igbos y Religión Tradicional africanaResumen: A partir de una perspectiva histórica, considerando la llegada de los primeros misioneros anglicanos, a mediados del siglo XIX, entre los Igbos, en Nigeria, enfocaré el impacto del cristianismo (incluyendo misioneros y convertidos) sobre el debate local acerca de la identidad Igbo. Argumentaré que la cultura Igbo tradicional y no cristiana fue definida por y en respuesta a los debates de la misión cristiana sobre la conversión y el comportamiento de los cristianos Igbos. Después de eso, voy a relatar cómo la identidad Igbo vino a coincidir con el cristianismo y cómo resultó en una apreciación renovada de la religión "tradicional" local como herencia y no como "paganismo". Además de la literatura mencionada en la bibliografáa, esta interpretación se basa en entrevistas que realicé en Nigeria, periódicos nigerianos locales, revistas misioneras y correspondencia original de los misioneros de la Church Missionary Society (CMS). Palabras clave: Religión. Herencia. Nigeria.
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Yesufu, Momoh Lawani. "THE IMPACT OF RELIGION ON A SECULAR STATE: THE NIGERIAN EXPERIENCE." Studia Historiae Ecclesiasticae 42, no. 1 (August 19, 2016): 36–46. http://dx.doi.org/10.25159/2412-4265/255.
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Nigeria, in her 55 years of nationhood, is the most populated black nation in the world. She has to her credit a written Constitution being operated for the effective democratic governance of her population, comprising peoples of different religious freedom and cultural backgrounds. In Nigeria, Christianity, Islam and traditional religions are most widely practised. Religion is a faith-based process that is capable of impacting on governance and the behavioural attitudes of every believer. Nigeria is a secular state. Since interaction theory provides avenues for exchanges of nonmaterial goods and materials, we used this theory as the most appropriate in the conduct of this study. This article explores the impact of religion on Nigerians living within a secular state.
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Endong, Floribert, and Patrick Calvain. "Christian Resistance to Gay-Proselytism in a Secular Nigeria: Anathema or Social Heroism?" European Review Of Applied Sociology 8, no. 11 (December 1, 2015): 6–13. http://dx.doi.org/10.1515/eras-2015-0006.
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Abstract The criminalization of homosexuality in Nigeria has partially been inspired and acclaimed by a number of religious schools of thought, including Christian opinion leaders. Such an influence of religion on politics has been seriously questioned. Using observations and literary sources, this paper underlines the unconstitutionality of Christian antigay proselytism at the political sphere of the Nigerian State, anchoring its claim on the constitutional provision stipulating the secular character of Nigeria. It however interprets such a move (the “influential” Christian anti-gay proselytism) as an inevitable expression of the religious character of Nigeria’s social and cultural spheres. Furthermore, the paper argues that the Nigerian Federation is “fully secular” only on paper and not in practice. Secularity is partially observed at the political sphere of the State. Religion and populism continue to shape major socio-political schemes (as seen in the criminalization of homosexuality in Nigeria). With such a socio-political influence of religion, legislative projects such as the Same-Sex Marriage (Prohibition) Act and political strategies such as the Nigerian Government’s resistance against western gay-proselytism can only be massively celebrated. In line with this, (Christian) anti-gay proselytism at the Nigeria’s political sphere is logically viewed less as an anathema, and more as socio-political heroism.
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WUSU, ONIPEDE. "RELIGIOUS INFLUENCE ON NON-USE OF MODERN CONTRACEPTIVES AMONG WOMEN IN NIGERIA: COMPARATIVE ANALYSIS OF 1990 AND 2008 NDHS." Journal of Biosocial Science 47, no. 5 (August 28, 2014): 593–612. http://dx.doi.org/10.1017/s0021932014000352.
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SummaryThe role of religion in contraceptive use is an issue of significant debate. This study employed the 1990 and 2008 Nigeria Demographic and Health Survey data to examine differences and similarities in the influence of religious affiliation on non-use of modern contraceptives in Nigeria over the last two decades. The results suggest that a significant increase has occurred in the level of awareness of modern contraceptives in Nigeria over the last two decades, but that non-use remains very high. Religion could not independently predict non-use of modern contraceptives in 1990. Women of Islam and Traditional religions were more likely to have never used or not to be using modern contraceptives compared with Catholics and Protestants in 2008 (p<0.05). This can be explained by their poorer socioeconomic status relative to Catholics and Protestants. Therefore, improving women's socioeconomic status is an imperative in the promotion of modern contraception in Nigeria. Education and employment are critical in this regard and adherents of Islam and Traditional religions require special attention.
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Adabembe, Kehinde Oluwatoyin, and Adedeji Matthew Adedayo. "Ethno-Religious Crises and Its Implications on Security and National Development in Nigeria." British Journal of Multidisciplinary and Advanced Studies 3, no. 2 (November 16, 2022): 1–20. http://dx.doi.org/10.37745/bjmas.2022.0038.
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There has been upsurge in the incidents of religious violence in Nigeria and to a large extent; the country is no longer safe for the citizens and the investors. Based on this premises, this paper x-rayed historical background to religious crises, causes of religious crises, religion and development, and the implications of religious crises on national development. Survey research method was used to asses this situation and empirical results were found. From these results, it was discovered that, religion was the genesis of ethno- political crisis that infiltrates the present day Nigeria. This paper posits that religion which is supposed to be a unifying factor has contributed immensely to division, acrimony and all sorts of evil that permeates our contemporary Nigeria. However, it was noted in the paper that, many of the crises considered to be religious crises in Nigeria were actually political and tribal crises. To stem the tide of religious violence in Nigeria will be a herculean task because; the country is a fertile land for all forms of religion fundamentalists. Also, religion has been politicized in the county despite the fact that the country is a secular state. Finally, this work posits that, religious crises run counter to the tenets, teachings and ethical values of the three major religions which are in practice in the country. Meanwhile, religious fanatics and fundamentalists who originated and still promote religious crises in Nigeria violate religious tenets, ethical codes and teachings from the holy books. This paper concludes that, religious leaders as a result of their influence on the adherents must intensify efforts in sensitizing them on the dangers of crises in the country. Equally, religious leaders should desist from being an instrument of destruction in the hands of the political leaders.
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Saidu, Oluwaseun Sulaiman, Murat Cizakca, and Rodney Wilson. "HARMONIZATION IS THE ONLY “GAME” IN TOWN; ACTUALIZING THE FUNCTIONALITY OF VITAL ISLAMIC FINANCIAL INSTITUTIONS: A CASE OF WAQFS IN NIGERIA." Jurnal Syariah 29, no. 2 (August 31, 2021): 175–94. http://dx.doi.org/10.22452/js.vol29no2.1.
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While it is true that more often than not, constitutional democracies might enshrine freedom of religion and thus provide for equal treatment of all religions within a given state, the Islamic characterization of the waqf institution transcends the subsisting limits allowed for in the not-for profit legal infrastructure including their taxation exemption provisions in the Nigerian state. According to modest statistics, Nigeria is home to about 100 million Muslims but her governing laws are at best described as secular. The objective of this research is therefore to harmonize the Islamic law of waqf institution and the extant not-for-profit laws in Nigeria such that the institution can function within the Nigerian state without infringing on the Islamic Shariah whilst at the same time complying with the constitutional dictates of the country. The merits of such an exercise are numerous. It could readily be replicated in other non-Muslim jurisdiction across the world. Nigeria being the largest economy in Africa, the dividends of such an exercise would cascade across the continent consisting mainly so called developing countries.
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Salau, Mohammed Bashir. "RELIGION AND POLITICS IN AFRICA: THREE STUDIES ON NIGERIA." Journal of Law and Religion 35, no. 1 (April 2020): 165–77. http://dx.doi.org/10.1017/jlr.2020.15.
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Until the second half of the twentieth century, the role of religion in Africa was profoundly neglected. There were no university centers devoted to the study of religion in Africa; there was only a handful of scholars who focused primarily on religious studies and most of them were not historians; and there were relatively few serious empirical studies on Christianity, Islam, and African traditional religions. This paucity of rigorous research began to be remedied in the 1960s and by the last decade of the twentieth century, the body of literature on religion in Africa had expanded significantly. The burgeoning research and serious coverage of the role of religion in African societies has initially drawn great impetus from university centers located in the West and in various parts of Africa that were committed to demonstrating that Africa has a rich history even before European contact. Accordingly scholars associated with such university centers have since the 1960s acquired and systematically catalogued private religious manuscripts and written numerous pan-African, regional, national, and local studies on diverse topics including spirit mediumship, witchcraft, African systems of thought, African evangelists and catechists, Mahdism, Pentecostalism, slavery, conversion, African religious diasporas and their impact on host societies, and religion and politics. Although the three works under review here deal with the role of religion in an African context, they mainly contribute to addressing three major questions in the study of religion and politics: How do Islam and other religious orientations shape public support for democracy? What is the primary cause of conflict or religious violence? What strategies should be employed to resolve such conflicts and violence?
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Oguntola Laguda, Danoye. "RELIGION AND POLITICS IN A PLURALISTIC SOCIETY: THE NIGERIAN EXPERIENCE." POLITICS AND RELIGION JOURNAL 2, no. 2 (December 1, 2008): 123–33. http://dx.doi.org/10.54561/prj0202123l.
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The interaction between religion and politics has been a subject of debate among scholars of religion, political scientists and sociologists. The arguments have generally been that of total or partial dis-interaction between the two phenomena. To the protagonists, religion should not be corrupted with the tricks, intrigues and challenges of politics. On the other side of the divide, the opinion is that the two institutions should relate to each other for the benefits of humanity. Our observation has shown that the nature of the society is a determinant factor if the relationship should ever be allowed to exist. It has been argued that in homogenous societies, politics and religion can relate to each other as suggested by the protagonists. However, in pluralistic societies like Nigeria, secularism has been suggested as an alternative. In Nigeria, our case study, it is noted that religions have always played significant roles in the political process, policy formulations and their implementation.
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Olorunda, Sola Elijah. "Religion as a Tools for Unity and Faith, Peace, and Progress in Nigeria." Edumania-An International Multidisciplinary Journal 01, no. 03 (October 5, 2023): 244–60. http://dx.doi.org/10.59231/edumania/9011.
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This study focused on religion as a tool for unity and faith, peace, and progress in southwest Nigeria. This study is qualitative and adopted a phenomenology design, primary data collection instrument consisting of interviews and ethnographic observations. The population consisted of all the citizens in southwest Nigeria and a sample consisted of 20 participants selected from religious groups. The analysis was issued based and focused on the use of the theme provided by the research questions of the study. Observation, and interviews were used to find out multifarious views on religion as a social institution. The paper further discussed the types of religions, the needs for religious activities, its impacts on people’s lives, both positive and negative. It was recommended that the issues of rewards and punishment that are established in every society tradition, norms, value, custom and constitution of every nation should be upheld, and the government should check the activities of religious leaders; also review the act that established religion as a social institution to pave way for unity, peace, and progress in Nigeria.
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AVONG, HELEN NENE. "RELIGION AND FERTILITY AMONG THE ATYAP IN NIGERIA." Journal of Biosocial Science 33, no. 1 (January 2001): 1–12. http://dx.doi.org/10.1017/s0021932001000013.
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Using data obtained in 1995 from 600 Atyap women in randomly selected dwellings in Kaduna State, Nigeria, multiple regression analysis shows that Catholics and Other Protestants (Anglicans and Baptists) have higher fertility than women affiliated to the Evangelical Churches of West Africa (ECWA), even net of compositional characteristics of the two groups. Above and beyond the denominational differences, the regression analysis also shows that the stronger the religious belief, the higher the fertility. Thus, the study underscores the need for researchers of the religion–fertility association in Nigeria to examine the influence of religious denomination and religiosity on fertility, within each of the main religions.
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Anadi, PhD, Sunday K. M. "Politics and Religion vs. Law and Order in Nigeria: Implications for National and Regional Security." International Journal of Social Sciences and Humanities Invention 5, no. 3 (March 1, 2018): 4474–81. http://dx.doi.org/10.18535/ijsshi/v5i3.02.
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Since independence in 1960, Nigeria has grappled with the ominous challenge of building a sustainable bridge between its ever increasing populations divided not only along distinct multi-ethnic groups but also between two major diametrically opposed faiths [in content, structure, and tactics]- Christianity and Islam. The study was exploratory in nature, which adopted descriptive adequacy in articulating and examining the underlying alternatives factors that propel national politics and religious violence in Nigeria, thus producing a more comprehensive and total picture of the dynamics of the phenomena under investigation- the understanding of religious violence in Nigeria with minimum distortion. Furthermore, the study adopted a survey method based on the perception of Government officials and Religious leaders regarding religious violence, with a corresponding sample size of 100. The study found that the seeming overwhelming implications of persistent religious violence for Nigeria are three folds; they include; sustained threat to national peace, unity, and security, undermines national political/economic development, as well as socio-cultural and religious harmony and cooperation. In addition, the study found that the present state of religious violence in Nigeria exacerbates bitterness, hatred, and mistrust among the federating units of Nigeria resulting to violent reactions and heightened intra-ethnic and religious clashes, with a volcanic potential to explode into secession by aggrieved groups, internecine civil war, pogroms and/or jihads. Finally, the study recommended that the Nigerian civil society must step up organized and peaceful agitations for fundamental changes in the structure and character of the Nigeria state through a Sovereign National Conference or credible constitution review effort. Also, the Nigerian government and the international community must seize the opportunity of current fragile peace in Nigeria, to implement a number of credible measures aimed at preventing a recurrence of widespread religious conflicts threatening to spill over to a civil war.
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Nasidi, Nadir A., and Mohammed Abubakar Nasiru. "The manipulation of religion in Nigeria, 1977-1987, Yusufu Bala Usman (Zaria: Yusufu Bala Usman Institute, 2020), 166 pp. ISBN-978-978-2557-08-7, Price: N1,500 ($3.60)." Integrity Journal of Arts and Humanities 3, no. 2 (April 30, 2022): 17–18. http://dx.doi.org/10.31248/ijah2022.045.
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A wit once claimed for Nigeria the distinction of being ‘God’s own’ country. In a similar vein, Nigerians were recently adjudged as the most ‘religious’ people in the world. Ironically however, this puritan ‘image’ contrasts sharply with the popular persona embodied in the Nigerian ‘factor’-a euphemism for the incompetence, arm-twisting, graft and other corrupt practices, as well as the circumvention of due process for which Nigerians have come to be known in the last four decades. The book, The Manipulation of Religion in Nigeria first published in 1987 and re-issued to the public in 2020 is authored by the late radical historian at the Ahmadu Bello University, Zaria, Yusufu Bala Usman. The book is an exposé, as well as an indictment of the Nigerian elites’ proclivity to make capital of religion in the achievement of their primordial selfish interests
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Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.
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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
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Adebayo, Rafiu Ibrahim. "The Influence of Arab Civilization on Nigerian Culture: An Analysis." Journal of Islam in Asia (E-ISSN: 2289-8077) 10, no. 1 (August 14, 2013): 191. http://dx.doi.org/10.31436/jia.v10i1.388.
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Before Islam reached Nigeria, it was a land of idol-worshippers and disbelievers. Islam changed not merely Nigerians’ faith but also their rituals, rites, customs, and practices. Islamic styles of Nigerian culture have led some historians to claim that Nigeria has been influenced by Arab civilization. This paper examines how Islam or Arab civilization has influenced Nigerian traditional culture in religion, education, devotional rites and rituals, and social norms. The paper concludes that cultural interference as well as cross fertilization of culture is inevitable.
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Okoh, Blessing U., and John Friday Mordi. "Religion: Panacea to Human Capital Development in the Contemporary Nigerian Society." JOURNAL OF HUMANITIES AND SOCIAL POLICY 9, no. 2 (October 14, 2023): 26–32. http://dx.doi.org/10.56201/jhsp.v9.no2.2023.pg26.32.
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Nigeria as a nation over the years has continued to crave for Human Capital Development. This is because the Development of Human Capital is critical for the Economic Growth and Sustainable Development of any nation. Since it is the Human person who spearheads any developmental strive of any nation, the need for the Development of Human Capital is indispensable, using the tools of analysis, the paper submitted that religion could serve as a tool for Human capital development in the Contemporary Nigerian Society, because as an institution, it has the potential train and equip the Human person as the agent of Development. It further analyses the possible ways Religion can be harnessed to promote Human Capital Development to include moral instructions, sermons, ethical teachings, training of clergy and religious functionaries, establishment of schools, and through healthcare delivery. The paper concludes that if Religion is given its proper place, it would fulfill this sublime role of developing the Human Capital. It proffers some practical suggestions that would help Nigeria as a nation achieve the target of Human Capital Development. These suggestions are taken as recommendations. Religion for the purpose of this study refers to Christianity, Islam and African traditional Religion.
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Ogbuehi, Friday Ifeanyichukwu. "A comparative analysis of African traditional method of curbing crime and the EndSARS protest in Nigeria." Integrity Journal of Arts and Humanities 3, no. 5 (December 30, 2022): 90–96. http://dx.doi.org/10.31248/ijah2022.062.
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The Nigerian police as a law enforcement agency is saddled with the responsibilities of protecting lives and property and maintenance of law and order in Nigeria. It is noteworthy that the Nigerian Police set up Special Anti-Robbery Squad (SARS) to fight the high rate of Armed Robbery and other criminality in the country. Consequently, the manner in which it carried out its duties resulted in the Nigerian youths protesting for the squad to be disbanded with the slogan ‘EndSARS’. It is observed that during the protest, Nigeria became restive that finally led to the loss of lives and property. The paper focused on how religion, particularly African Traditional Religion has provided a fulcrum on which social and moral control of the youths revolve with the aim of forestalling future occurrence of EndSARS protest in Nigeria. The work used a phenomenological approach. It was descriptive and analytical. The writer collected data from primary and secondary sources. It was discovered that social control in the traditional societies randomly selected by the writer was religiously inclined and moral laxity was frowned at owing to its attraction of the wrath of the gods on the offenders and the entire village and community if the culprits were not given appropriate punishment. While in a secular country like Nigeria where enforcement of morality has no link with religion, the contrary is always the case. The writer recommended that police brutality should be abolished in this country; rather the police and the youths should apply their African traditional religious tenets in all their doings which will not only checkmate crime but also help in forestalling future occurrence of EndSARS protest. To ensure justice and peace, victims of police brutality have to be compensated.
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Bauta, Sung. "Transformational Development: Empowering Christian Widows in Northern Nigeria." Mission Studies 37, no. 2 (June 19, 2020): 265–93. http://dx.doi.org/10.1163/15733831-12341718.
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Abstract Several developmental ventures have been used to empower African widows. Such development programs address the economic and social dimensions of the plight of African widows. However, most of these development initiatives tend to ignore religion in the development process. This article will argue that religion is pertinent towards empowering Christian widows in northern Nigeria. A case study of a non-profit initiative in a southern Kaduna village demonstrates that religion is necessary for empowering Christian widows in northern Nigeria. I explore the important role religion plays within Africa, and specifically in northern Nigeria. My assumption is that the wise use of religion to empower Christian widows is effective. I suggest that the implication for the wise use of religion to empower Christian widows would ensure that Christian widows draw from the religious sentiments towards personal and social transformation.
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Ohaja, Magdalena, Jo Murphy-Lawless, and Margaret Dunlea. "Religion and Spirituality in Pregnancy and Birth: The Views of Birth Practitioners in Southeast Nigeria." Religions 10, no. 2 (January 28, 2019): 82. http://dx.doi.org/10.3390/rel10020082.
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Religion and spirituality have been acknowledged as crucial aspects of health and wellbeing. Nigeria, the most populous African country, is a multi-religious society where plural health systems (traditional and modern) co-exist. Religion is part of everyday conversation within the country and traditional healthcare providers are believed to have spiritual healing powers. Correspondingly, Nigerian women in their quest for a meaningful and comprehensive maternity care experience continue to use the plural health systems during the pregnancy birth continuum. Drawing from data collected through interviewing midwives (n = 7) and traditional birth attendants (n = 5), this paper explored the place of religion and spirituality within maternity care in the context of Igbo-Nigeria, through the lens of hermeneutic-phenomenology. Ethical approval was granted by relevant institutions and consent was obtained from each participant prior to the interviews. The findings revealed divergent views of the birth practitioners, influenced on one hand by conventional Western scientific ways of thinking, and on the other hand by traditional/cultural orientation. Healthcare professionals’ views on the place of religion and spirituality within maternity care in Igbo-Nigeria reflect societal norms, impacting either positively or negatively on women’s needs for a meaningful maternity care experience. In order to improve women’s satisfaction with their pregnancy and birth experience, it is important for the healthcare providers to pay attention to and reflect on their own religious and spiritual belief systems.
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FOLORUNSO, Morufu A., and Serifat A. FOLORUNSO. "NIGERIA POLITICAL ARRANGEMENT: THE CHALLENGES OF ETHNO-RELIGION CONSIDERATION." Journal of Public Administration, Finance and Law 29 (2023): 150–58. http://dx.doi.org/10.47743/jopafl-2023-29-14.
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In an ideal political society, what informed democratic process or governmental policies are issues that are germane to improving the fortune of the citizenry. Unlike in Nigeria where decisions and government appointment are influenced by myopic view for ethnic affiliation and religion sentiment. The role of ethnic affiliation and religion alliance in democratic arrangement and party politics in Nigeria cannot be underestimated. Voter's behavior is often determined by ethnic interest and religion sentiment. It sometimes resulted in the best candidate not being elected or picked for a leadership position. Religion and ethnic affiliation indirectly influenced the political dynamics of Nigeria. The effort to balance religion interest is a challenge to the government. The manifestation of the struggle among the ethno-religion groups was glaring during the 2023 presidential election. Sensitivity around religion interest can be attributed to the complexity in the process in governance. This view can be buttressed by the antecedent of the two major religion divides. Evidence from the activities of CAN, MURIC and others is recent. Politicians no longer consider the sacredness of churches and mosque but for political campaign. Nigeria constitution and government structure have over-emphasized the role of religion. The trend is tilting towards a dangerous part of political divides or polarization along religion line. No evidence from the constitution to affirm the religion obligation of the government, but religion affiliation is usually linked to notable political appointments and opportunity to take up leadership position. The work investigated evidence and challenges from the increasing use of religion and ethnic yardstick for choosing political leaders. The research used secondary data, such as books, journals, and other existing literature relevant to the study.
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Rodríguez Pérez, M. V., and J. F. Sánchez Carrillo. "DERECHOS HUMANOS, RELIGIÓN Y SUPERSTICIONES EN CALABAR (NIGERIA)[HUMAN RIGHTS, RELIGION AND SUPERSTITION IN CALABAR (NIGERIA)]." Trabajo Social Hoy 68, Primer Cuatrimestre (January 10, 2013): 69–88. http://dx.doi.org/10.12960/tsh.2013.0004.
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Egbule, Emmanuel. "Religion and Nation Building in Nigeria." Journal of Nation-building & Policy Studies 3, no. 1 (June 13, 2019): 75–88. http://dx.doi.org/10.31920/2516-3132/2019/3n1a5.
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Isaac, Yemisi Olawale. "Religion and Identity Politics in Nigeria." NETSOL: New Trends in Social and Liberal Sciences 5, no. 1 (June 15, 2020): 1–17. http://dx.doi.org/10.24819/netsol2020.01.
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Angerbrandt, Henrik. "Religion and the Making of Nigeria." History: Reviews of New Books 46, no. 2 (January 18, 2018): 53–54. http://dx.doi.org/10.1080/03612759.2018.1412770.
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Pat Ama Tokunbo Williams. "Religion, Violence and Displacement in Nigeria." Journal of Asian and African Studies 32, no. 1-2 (January 1, 1997): 33–49. http://dx.doi.org/10.1177/002190969703200104.
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BIENEN, HENRY. "Religion, Legitimacy, and Conflict in Nigeria." ANNALS of the American Academy of Political and Social Science 483, no. 1 (January 1986): 50–60. http://dx.doi.org/10.1177/0002716286483001005.
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Ibrahim, Jibrin. "Religion and Political Turbulence in Nigeria." Journal of Modern African Studies 29, no. 1 (March 1991): 115–36. http://dx.doi.org/10.1017/s0022278x00020760.
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There 15 increasing evidence that social movements constitute an important repository of Africa's political practice. Émile Durkheim reminds us that although social facts, expressed in thought, feeling, or action, are derived from an environment external to the individual, they impose on him a route that he is obliged to follow. He suggests, therefore, that we study the public law that codifies existing political values and the sanctions that oblige obedience. The problem, however, is that formal institutions are sometimes unable to penetrate and impose their logic on social movements.
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Olawoyin, O. N. "John Hick’s Philosophy of Religious Pluralism in the Context of Traditional Yoruba Religion." Thought and Practice 7, no. 2 (October 8, 2016): 85–104. http://dx.doi.org/10.4314/tp.v7i2.5.
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This article is an interpretation of John Hick’s philosophy of religious pluralism in the context of traditional Yoruba religion. The ultimate goal of the article is pragmatic, viz. to provide a theoretical basis for peaceful coexistence among different religions in Nigeria. The methods adopted to achieve this objective are hermeneutical/analytical and comparative. Hick’s theory is interpreted and analysed before it is applied to traditional Yoruba theology. His concept of the Transcendent or Ultimate Reality is equated with the Yoruba concept of the Supreme Being or Olodumare. Both Hickean Ultimate Reality and Olodumare are conceived as transcategorial. However, Yoruba divinities are equated with Hick’s personae and impersonae of the Real: like the personae and impersonae of Hickean Ultimate Reality, the divinities are manifestations of Olodumare. This interpretative method can be used to account for differences in the conceptions of the Supreme Being among competing religions in Nigeria, especially Islam and Christianity in their conceptions of God. KeywordsJohn Hick, pluralism, Yoruba, Nigeria, Olodumare, divinities
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Ezenweke, Chinenye Pauline, Isaac Adeola Adeniyi, Helen Olaronke Edogbanya, and Waheed Babatunde Yahya. "SPATIAL DISTRIBUTIONS AND RISK FACTORS OF OVERWEIGHT AND OBESITY AMONG WOMEN IN NIGERIA USING STRUCTURED GEO-ADDITIVE REGRESSION MODELS: ANALYSIS OF 2018 NIGERIA DEMOGRAPHIC HEALTH SURVEY." FUDMA JOURNAL OF SCIENCES 6, no. 4 (August 23, 2022): 112–24. http://dx.doi.org/10.33003/fjs-2022-0604-1056.
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Overweight and obesity which are known to pose serious health problems are becoming increasingly prevalent in Nigeria which is a sub-Saharan African country. This study utilized the 2018 Nigeria Demographic Health Survey to examine demographic and socio-economic risk factors of overweight and obesity among Nigerian women aged 15-49 years. Exploratory analysis was used to provide basic description of the data while a semiparametric structured additive models was used to describe the relationship between the presumed factors and overweight and obesity status while also accounting for spatial effects at state level. The national prevalence of overweight and obesity among Nigerian women was found to be 27.4%. Increased risk of overweight and obesity among Nigerian women was found to be strongly associated with being older, high educational level, being rich, living in an urban area, having many children, being pregnant, and residing in southern part of Nigeria. In respect to ethnicity and religion, the Fulani tribe and Islamic religion were associated with lower prevalence of overweight and obesity. Overweight and obesity were found to be significantly more prevalent in the Southern parts compared to the Northern parts of Nigeria. The highest and lowest prevalence of overweight and obesity were observed in Anambra and Yobe states respectively. Prevalence of overweight and obesity was higher among Muslim women compared to Christian women since most Northern women are Muslims and most Southern women are Christians. Random (unstructured) spatial effects were significant indicating that overweigh/obesity was influenced by unobserved state specific factors
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Gabriel, Independence. "African Traditional Religion and Medicine in Contemporary Times." International Journal of Current Research in the Humanities 26, no. 1 (February 25, 2023): 257–71. http://dx.doi.org/10.4314/ijcrh.v26i1.15.
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This paper examines traditional religion and medicine in Africa. Little credence is given to quality healthcare through traditional medicine in Africa and Nigeria to be precise. Every nation is saddled with the responsibility of ensuring quality healthcare delivery for its citizens. Regrettably, as a result of inconsistency in policy, misplacement of priority and corruption, healthcare indices in Nigeria and Africa generally are among the worst globally. Preventable diseases like malaria, diarrhoea, measles, typhoid, tuberculosis, diabetes and hypertension, among others, often lead to avoidable death. These are diseases which traditional medicine had been effectively providing remedies and cure for from timeimmemorial to the present period but this system has been neglected by the government. This is the problem that this study is meant to bring to the fore and thus be solved by proving ways in which traditional medicine can positively impact Nigerian society and Africa at large. Adopting the phenomenological, historical-analytic and direct observation methods, the article covers the use of herbs for healing purposes, medicine men and traditional practice in Africa, aspects of traditional medicine practised in Africa, divination, medicine and healing, medicine and taboo, and traditional medicine in modern society.
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ANTAI, DIDDY. "FAITH AND CHILD SURVIVAL: THE ROLE OF RELIGION IN CHILDHOOD IMMUNIZATION IN NIGERIA." Journal of Biosocial Science 41, no. 1 (January 2009): 57–76. http://dx.doi.org/10.1017/s0021932008002861.
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SummaryThis study assessed the role of mother’s religious affiliation in child immunization status of surviving children 12 months of age and older in Nigeria, using data from the 2003 Nigeria Demographic and Health Survey (NDHS). Guided by two competing hypotheses – the ‘characteristics hypothesis’ and the ‘particularized theology hypothesis’ – variations in the risks of child immunization in Nigeria were examined using logistic regression analysis. The results indicate that religion plays a role in the risk of non-immunization; religion was not associated with the risk of partial immunization; however, religion was significantly associated with the reduced risk of full immunization.