In this post we will be looking at Politics of ethnic identity in Nigeria, Religious identity, Ethno-religious conflicts and Implication of Ethno-religious Conflicts.
INTRODUCTION
Religious and ethnic nationalism has led to conflicts about control of state power, unequal allocation of resources, citizenship issues, state collapse, economic decline and ethno-religious clashes. Nigeria has been pushed hither and thither by recurrent crises of regional or state illegitimacy, often impairing efforts at economic transformation, democratization, national cohesion and stability. Issues that raise the most dust are those regarded essential for the existence and the validity of the state. These issues include the control of state power, allocation of resources and citizenship.
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As a result, states with such divisions are disposed to be delicate and unstable because almost by definition, they have very little in common with regard to convergence and harmony which are necessary to reduce the centrifugal forces that rip them apart. Poverty and injustice caused by corruption weaken any sense of mutual tolerance, social solidarity or coexistence, while reawakening social hatred, radicalism and violence. For this reason, corruption is seen as one of the most important issues that has to be resolved in order to cope with ethno-religious conflicts in Nigeria.
Many people lost their lives as a result of these crises, some sustained injuries of various degrees, some had their properties worth millions of Naira either destroyed or looted; yet others get permanently dislocated and psychologically depressed. These crises continue to exhibit ethnic and religious colorations, and portray clear manifestation of criminality and frustration resulting from sociological and economic alienation coming from wide spread poverty and unemployment, there are other forces whose identity and character are difficult to define.
Politics of ethnic identity in Nigeria
Historically, identities have played a significant role in the Nigerian political process during the colonial period and in the post-colonial era. During the colonial period, the administrators allowed the emergence and aggravation of an ‘us’ versus ‘them’ syndrome, where Muslims were pitted against Christians, Northerners against the Southerners, Hausa-Fulani, Yoruba and Igbo against each other. In this era religious and ethnic differences became prominent factors in instituting and executing socio-economic strategies and applications. Therefore, the differentiating outcomes of colonialism became the forerunner of the socio-economic disequilibrium among the different regions, and then this became an important factor in the stimulation of identity awareness so as to efficiently ‘divide and rule’.
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Power tussles in Nigeria revolve around the same chain of controversy (ethnicity and religion, majority and minority, Christian and Muslim) and it is yet to be clearly streamlined in legislation or national practice. There are also unsettled arguments for and against power rotation or zoning of political leadership either among the six geopolitical zones or similar structures in each state and local government that can mitigate political marginalization and crisis in Nigeria. This is the idea behind the federal character principle in the Constitution to encourage balancing in political leadership positions and thereby douse any imminent ethno-religious tensions in the country.
Ethno-religious conflicts
Religion plays a critical role in Nigerian society and has expressed itself as a potent force in the geopolitical development of the country. This force which has been used to unite Nigerians is the same force that has led to numerous conflicts in the country. It is often difficult to differentiate between religious and ethnic conflicts as the dividing line between the two Muslims and Christians in that region. The major examples of ethno- religious conflicts in Nigeria.
A major cause of what we now see as ethno-religious conflicts in Nigeria has to do with the accusations and allegations of neglect, oppression, domination, exploitation, victimization, discrimination, marginalization, nepotism and bigotry. In every nation, there is no complete agreement on how wealth, power and status are to be shared among individuals and groups. There is also no agreement on how to effect necessary changes and reforms. This is because, different groups and individuals have diverse interests in which case, some groups will have their aims met, while others will not. What this means is that conflict (ethno-religious ones inclusive) usually occurs when deprived groups and individuals attempt to increase their share of power and wealth or to modify the dominant values, norms, beliefs or ideology.
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It is important to note here too that the failure of the Nigerian leaders to establish good governments, forge national integration and promote what can be called real economic progress, through deliberate and articulated policies, has led to mass poverty and unemployment. This has resulted into communal, ethnic, religious and class conflicts that have now characterized the Nigerian nation. Poverty and unemployment have therefore served as nursery bed for many ethno-religious conflicts in Nigeria because the country now has a reservoir of poor people who warmongers as mercenary fighters.
Implication of Ethno-religious Conflicts
The greatest harm of religious conflicts is that they leave in its wake magnanimous loss of lives. In Nigeria, violent religious crises, more especially between the Christians and Muslims have claimed thousands of lives and properties worth hundreds of millions have been destroyed. Ethno-religious conflict may have a lot of implications but the following are considered more important:
- Human Consequences
- Social Consequences
- Material Consequences
- Economic Consequences
- National Consequences
- Religious Consequences
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Conclusion
There are many layers to the conflicts in Nigeria, involving religion and ethnicity, and competition for power and resources. The consequences are far-reaching and threaten national security. Given the seriousness of the situation, all societal groups must be involved in rebuilding the country. This involves a top-down and bottom-up peace-building approach. The government must promote national integration and economic progress while religious leaders and groups must come together to rebuild a culture of harmonious coexistence and trust so that the extreme violence is put to an end.