Ilorin Journal of Religious Studies, (IJOURELS) Vol.9 No.1, 2019, pp.

53-70

IMPLICATIONS OF RELIGIOUS CONFLICTS ON PEACE,

NATIONAL SECURITY AND DEVELOPMENT IN NIGERIA

Jegede, O. Paul
Department of Religious Studies,
Faculty of Humanities, Management, and Social Science,
Federal University of Kashere (FUK), Gombe
[email protected], 07031890773,

Abstract
The study is an attempt to examine the perennial incidents of religious crises in
Nigeria which is ever on the increase, claiming hundreds of lives, destroying
properties worth millions of naira. The colossal lose to violent religious conflicts
in Nigeria did not end with loss of lives and properties. In fact, its attendant
effects on peaceful co-existence, political stability and socio-economic
development is beyond comprehension. Hardly can one speak of progress in
Nigeria when our social, political, economic and religious systems fail to
maintain at least a minimum level of social decorum. At the same time,
sustainable and lasting religious peace across the nation have been aborted times
without number owing to the recurrent cases of religious conflicts. As those
religious conflicts linger on, distrust and suspicion became the order of the day,
more especially between the adherents of Islam and Christianity in Nigeria.
Though, there are records of occasional conflicts between African Traditional
Religion and other religions for a number of reasons. These may include
superiority complex, that is, claim of superiority by both Islamic and Christianity
over the African Traditional religion and culture, disregard and contempt for
African traditional religion and institutions. The paper, therefore, gave an
overview of the general concept of conflicts, causes of conflicts in Nigeria as
well as implications of conflicts in Nigeria. Historical method was adopted. The
work recommended among other things that conscious efforts should be made by
the adherents of Islam and Christianity in Nigeria to build bridges of religious
understanding and religious respect. And to emulate the adherents of African
Traditional Religion (ATR) that are more tolerant, and tolerance as a virtue is
recommended in conflict management.
Keywords: conflict, national security and peace.

Introduction
Conflict has far reaching implications for peace, national security
and development in any society not just Nigeria. In fact, it has become a
useful tool to forment problems resulting to both political upheavals, and

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Implications of Religious Conflicts On Peace Jegede, O. Paul

socio-economic instability. Religions, on the other hand, have different

orientations. In the words of Max Weber as quoted by A.Giddens:
… each major religion of the world has developed its
distinctive orientation towards all aspects of social life….
These differences have had profound consequences for the
development of human society all religious groups are
continuously shaping and moulding the personalities of
their adherents who then as private individuals, staff the
economic, political, educational and other institutional
systems of society.1

Religion is a cultural phenomenon, as such, it has played dominant role in

the socio-political organization of man though out the course of history.
As an institution, it has served to meet certain needs within the society.
It is within the context of the destructive use of religion in the
history of several nations that the paper focuses on Nigeria. Without
doubt, the greatest threat to peaceful coexistence, economic and political
development as well as national security has always been religious
conflict.2 Nigeria is a country where Christianity and Islam enjoy large
fellowship. As such, the country has been divided into two religious
camps. It is often claimed that Nigeria has about 180 million people and
about half (90 million) are Muslims while the remaining percentage are
either Christians or traditionalists.3 Thus it is interesting to note that these
two religious bodies (Christianity and Islam) are always competing with
each other for religious space. Unfortunately, the political class did not
hesitate to wrongly use them to gain both political and economic
advantages over their opponents. Therefore, religious conflict becomes
inevitable.
Suffice it to say that the wrong use of religion has resulted to
wanton destruction of lives and property. During violent religious
conflicts, many people have been killed, maimed and wounded. There
have also been wide spread disruption of economic activities with
negative effects on productivity. Hundreds of churches and mosques,
hotels and other related business as well as vehicles, private homes etc,
have been destroyed.4 In fact, violent religious conflicts create an
atmosphere of national insecurity and uncertainty which are inimical to
economic growth and development. This is because no investors (both
local and foreign) would be averse to investments.
It is also observed that with the country’s return to Democracy in
May 29, 1999, the outbreaks of religious conflicts have been on the

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Ilorin Journal of Religious Studies, (IJOURELS) Vol.9 No.1, 2019, pp.53-70

increase. Not only that, the struggle for power and position in Nigeria has
also led to the manipulation of religion and ethnicity by the political elite
for selfish reasons as rightly observed in various political appointments of
the present government of Mohammadu Buhari. In other words, it will not
be incorrect to say there is hardly an appointment that is not tinted with
religious inference made to it. This breeds mutual distrust, discrimination
and a sense of general insecurity with the society as the case is within the
Niger Delta region and the northeastern region.
In Northern Nigeria, for instance, religion and ethnicity are so
interwoven to the extent that conflicts between groups in the region tend
to be simultaneously interpreted as ethnic and religious conflicts.5 The
intertwined nature of ethnicity and religion in Northern Nigeria is
explained by the different levels of penetration of Islamic Jihadists and
Christian missionaries in various parts of the region.
Similarly, a thorough examination of Islam and Christianity also
makes it clear that the tolerance levels of Muslim and Christians in the
Southern and Northern parts of the country is at variance. In the South, the
tolerance level towards Islam is on the high side. This could be attributed
to their level of exposure, high level of literacy, and even inter-marriages
between Muslims and Christians where possible.6 Unfortunately, in the
Northern parts of Nigeria, the tolerance level is next to zero toward
Christians and Christianity.
Judging from the above, the occurrence of violent religious
conflicts has done more harm than good to Nigeria and Nigerians.
Therefore, urgent steps must be taken to curb its excessiveness, volatility
and threat to both human and national security. Moreover, the Nigerian
state has the constitutional responsibility of providing security and welfare
for its citizens. To this extent, section 14(b) of the 1999 constitution of
Nigeria states that, “the security and welfare of the people shall be the
primary purpose of government”.7 It is however, unfortunate that the
ruling government has not been able to fulfill her constitutional
responsibility judging from the prevalent of violent religious conflicts
across the country, more especially in the Northern parts.

Clarification of Terms
Religion:
Religion is a popular term that has been given different definitions
by scholars in different fields of human endeavor. Yet, it is an important
feature of human history that cannot ordinarily be under played. In the
view of H.O. Anyauwu, religion is human interaction with the

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Implications of Religious Conflicts On Peace Jegede, O. Paul

supernatural in order to cope with life’s crises…8 T.I. Okereke submitted

that religion is a link between man and God. In his view, it is the sum total
of man’s relationship with God and the transcendent.9 In the words of T.
Omoregbe, religion is essentially a relationship, a link established between
two persons namely a human person and a divine person believed to exist.
In other words, religion is man’s relationship with the supernatural.10
In the same vein, there is an interaction between religion and the
society within which it functions. Religion performs a variety of functions.
The first is on the individual as its affects social behavior. The second is
that religion interacts and influences the other facets or social institutions
in the society, namely, Polity and economy. These institutions also
influence the religious institutions, the effect of which affect in a
fundamental way, a people’s way of life.11

Conflict:
The word conflict is derived from two Latin words cou meaning
“coming together”, and fligere meaning “to strike”. Therefore, conflict
means a state of opposition or hostilities, a flight or struggle. It is a clash
of opposing principles, the opposition of incompatible wishes or needs.12
Conflict, according to Rummel, is the balancing of vectors of powers of
capabilities to provide effects.13 Kirk sees conflict as a state of
antagonism, that is, the result of disagreements that arise between two or
more people or group of people that have either produced or threaten to
produce loss of life, freedom, land, property or livelihood, or cause mental
or physical abuse.14
Oppression, no doubt is at the root of many of the most serious,
enduring conflicts not just in Nigeria but the world at large. That is, where
there is oppression, there is violent conflict.15 In any conflict situation,
threat, fear, anxiety, and general insecurity become the order of the day.
Indeed, oppression usually occurs when a stronger force or group tries to
override another group’s interest. When this type of situation arises, the
more powerful group or force would attempt to frustrate the needs of the
weaker group.16 This is why conflict occurs at community, state, regional
and national levels. It is therefore worthy to mention that when there is
conflict in one part, the other part cannot be said to be conflict-free. As
such, a largely sectional conflict can spiral to other parts if it is not well
managed.17
Conflict has a long tradition that is as old as mankind. It can be
attributed either to inter-religious or at times, intra-faith competitions. The
Christian scripture is replete with various atrocities committed in the name

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of God. In the Judeo-Christian account, Cain and Abel had conflict which
led to the murder of Abel by Cain. The Jews, all through their history had
conflict within themselves and with other nations. Also, in the early
church, and till today, conflict is the order of the day. More so, the history
of the spread and consolidation of Islam is characterized by more,
gruesome heinous acts. Islam had to launch itself violently to overthrow
the extant status quo as a survival imperative, and thereafter, its expansion
beyond its cradle in Makah at every point was characterized by
conquest.18 Conflict exists where there are social interactions among
individuals. Therefore, it is an indispensable feature of intra or inter-group
relations.

Peace:
According to A.R. Ofunleife while citing J. O. Awolalu defines
peace as a condition of tranquilized conflict.19 It is the sum total of all that
man may desire; an undisturbed harmonious life.20 It is a condition
required for socio-political as well as economic development and
administration effectiveness.

National Security:
There is no single universally accepted definition of national
security. The varieties of definitions provide an overview of the many
usage of the concept. The concept still remains ambiguous, having
originated from simpler definitions which initially emphasized the
freedom from military threat and political coercion to later increase in
sophisticated and include other forms of non-military security as suited the
circumstance of the time.21
However, a typical dictionary definition, in this case from the
MacMillan Dictionary, defines the term as, the protection or the safety of
a country’s secret and its citizens, emphasizing the overall security of a
nation and a nation-state.22 In the view of Walter Lippmann, he submitted
that, “a nation has security when it does not have to sacrifice its legitimate
interests to avoid war, and is able, if challenged to maintain them by
war”.23 Harold Lasswell examines national security from that of external
coercion as freedom from external or foreign dictation.24 Thus, a secured
nation state is one that is able to protect and develop itself so that it can
develop its core values, meet the needs of its people and provide them
with the right atmosphere for self-improvement.25
National security according to the former president of Nigeria,
Olusegun Obasanjo, is the aggregation of the security interest of the

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individuals, political entities, human associations and ethnic groups that

make up the nation. He posits that such mental well-being and freedom to
pursue the attainment of legitimate objectives without hindrance, as
affirmed as in section 14(b) of 1999 constitution.26

A Glimpse of Religious Conflicts in Nigeria

The Nigerian version of conflict is both tribal and religious.
Nigeria is a multi-ethnic nation, blessed with a triple religious heritage
namely; African Indigenous Religion, Christianity and Islam. In Nigeria
are different levels and forms of religious conflicts. These include intra
and inter-religious conflicts. Intra-religious conflict often exists within a
particular sect like Maitatsine riot of 1980 in kano and Izala versus
Tijjaniyya brotherhood in Gombe in 1987.27
It is practical knowledge that religious conflicts have assumed new
dimension in Nigeria today. The attempt of the writer in this section is to
examine chronologically the various trends of religious conflicts in
Nigeria with approximate dates and time. Although, lack of adequate
statistical data has made it extremely difficult to estimate the exact
number of religious conflicts in Nigeria and their resultant fatalities,28 the
collective assumption is that the incidence of the religious conflicts has
grown exponentially since the return of democratic rule in 1999. However,
statistics on religious crises across the country show that at least (95)
ninety-five per cent of them occurred in the Northern parts of Nigeria and
a microscopic few in other parts of the country.29 A summary of violent
religious conflicts in Nigeria reveals the following:30

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Dates Locations Principal Actors

May 1980 Zaria (kaduna State) Disturbancies in Zaria
during which property
belonging to mainly
Christians were
destroyed
December 18-28,1980 Yan-Awaki Ward in Kano Riots by Maitatsine
(kano State) sect, 4,177 people died,
extensive destruction of
property
October 29-30,1982 Bullumkutu, Maiduguri Kala-kato and
(Borno State) Maitatsine sects
118people died,
extensive damage to
property
February 27-March 5, Dobeli Ward, Jimeta-Yola Maitatsine sect, 586
1984 (Gongola State) died, wanton
destruction of property
April 26-28, 1985 Pantami Ward. Gombe Maitatsine sect, 105
(Bauchi State) died extension
destruction of property.
March , 1986 Ilorin (Kwara State) Muslim and Christians
clashed during a
Christian procession at
Easter.
May, 1986 Ibadan, University of Demonstration by
Ibadan (Oyo State) Muslims in which they
burnt the figure of the
Risen Christ in the
chapel of Resurrection,
University of Ibadan
March, 1987 • Kafanchan (kaduna Clashes between
State) Muslims and Christians
at the college of
Education, Kafanchan;
loss of some lives and
the burning of some
mosques by christians
and natives of kajes.
• Katsina, Funtua, Z Waves of religious riots in
aria, Gusau and which Muslims burnt
Kaduna (kaduna down numerous church
State) buildings and damaged
property belonging to

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Christians. Many lives

were lost.
February, 1988 Kaduna, Kaduna Polytechnic Religious riots, ostensibly
(Kaduna State) among students destroyed
the foundation walls of the
Christians chapel.
April, 1991 • Katsina (katsina Religious violence
State) spearheaded by Mallam
Yahaya Yakubu, leader of
the Fundamentalist Shi’ite
sect in katsina. It was a
protest over a
blasphemous publication
in fun-times. Several lives
were lost and proper
destroyed.
• Tafawa Balewa Started as a quarrel
(Bauchi State) between a Fulani man and
a Sayawa meat seller in
Tafawa Balewa. Escalated
into a full blown violence
and later tok the colouring
of a religious war in
Bauchi. Several lives were
lost and property valued
over hundreds of millions
of Niara was destroyed.
October, 1991 Kano (Kano State) A peaceful procession
initiated by the Izala sect
to holt Rev. Reinherd
Bonke from having a
crusade in kano, later
degenerated into very
bloody religious violence.
Thousands of lives were
lost and property valued at
millions of Naira was
destroyed.
May, 1992 Zangon Kataf, Zaria, Kaduna, A communal feud between
Ikara (Kaduna State) the kataf and the Hausas
later took the dimension of
inter-religious was btw
Muslims and Christians
inn other major cities of
Kaduna. Several lives and
property were destroyed.
January, 1993 Funtua (kaduna State) The Kalakato religious
sect assaulted the village

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head and burnt down a

police vehicle. Lives and
property were also lost.

February 2000 Kaduna Conflict engulfed the city

between Christians and
Muslims over the
implementation of sharia
law. Thousands of lives
and property worth
millions were destroyed.
Sept. 28th, 2013 Zangang Muslim militia attacked a
Christian village, hacking
to death fifteen residents
and burning down their
homes.
Sept. 17th 2013 Borno Boko Haram dressed in
Military Uniforms
attacked and burnt people
majorly Christians, living
143 ppeople dead.
July 27th, 2014 Communal attack by youth Muslim extremists thrown
groups in Muslim and a bomb into a Catholic
Christian neighbourhood on Church, eight people were
Mosque and church in the injured while five
University of Jos. worshippers were killed.

July, 2014 Borno, Maiduguri Twenty-seven Christians

were massacred by
Islamists in an attack on
three churches.

June 29th, 2014 Chibok, Maiduguri At least, fifty-four people

were massacred by Boko
Baram in attacks targeting
churches with grenades
and guns.

Jan. 12th, 2014 Maikatako Muslim terrorists attacked

Christians on a Sunday
morning, killing at least
eight and maiming others.
Sept. 23rd, 2015 Yola 241 Women And Children
Were Murdered By Boko
Haram in two villages.

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Causes of Religious Conflicts in Nigeria

Several reasons have been given for re-occurrence of religious
conflicts or violence. Although, a good number of these causes have
socio-political, economic as well as governance undertones, yet, they are
not immune to religious conflicts alone but, they cut across other forms of
violence. In Nigeria, among the causes of religious conflicts are
marginalization, oppression, and government influence, uneven
distribution of wealth and resources, division in government, nepotism
and socio-religious bigotry. When values, norms, beliefs and ideologies
are tempered with, conflicts are bound to erupt.31
Chris M.A. Kwafa also submits that the fragile nature of the
institutions of the state in terms of their ability and capacity to manage
multi-diversity, corruption, the increasing divide between the poor and
rich, gross violation of human rights, environmental degeneration,
contestations over land, among others, as the underlying causes of violent
religious conflicts in Nigeria since the enthronement of democratic rule in
1999.32 In the view of Nathaniel D. Danjibo, the inactiveness of
governance has precipitated the recurring sectarian violence in Nigeria.33
A.O. Omotosho opines that the scorn of literature or publications by both
Christian and Muslim elites have also contributed to religious crises in the
country.34 Achunike submits that wrong perception of other people’s
religion or faith, wrong religious orientation, low literacy level of religious
adherents, selfishness on the part of religious personalities, pervasive
poverty, and government involvement in religious matters, among others,
are major causes of religious conflicts in Nigeria.35
Similarly, religious intolerance, fundamentalism and extremism
are co-pilots of the vehicle of religious conflicts in Nigeria simply because
they form the base upon which other sources of religious violence rest.
Religious intolerance simply means hostility towards other religions, as
well as the inability of religious adherents to harmonize between the
theories and the practical aspect of religion.36 It encompasses bigotry
which is the obstinate and intolerant devotion to one’s opinion and
prejudices, especially the expression of intolerance and animosity towards
persons of differing beliefs.37
Religious conflict exists where there is disagreements between
adherents of the one or different religion(s) over doctrinal issues or unjust
treatments carried out against member(s) of a particular religion by
members of the same or another religion. To this extent, religious conflicts
can be defined as any disagreement that occurs between adherents of the
same or different religious group(s) over incompatible religious interests

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or contradictory doctrinal issues or values which is often interpreted in

religious terms.
D. Akowoyo opines that indigene-ship and settler-ship division is
another cause of communal or religious violence in Nigeria. Often time,
there is a sharp difference between people considered as “indigenous” in
an area and those regarded as “settlers”. The settlers are repeatedly being
discriminated against in the predominantly Christian areas of the north.38
Again, the problem posed by the high rate of poverty and unequal access
to resources is also seen as a cause of religious conflict in Nigeria. Despite
the oil resources accruing to this country, at least two thirds of Nigerians
live on less than $1 per day.39
The use of religious symbols is another source of religious conflict
in Nigeria. Muslim women insist on the use of the Hijab even where the
regulatory regime prohibit their use.40 Also, following the prohibition of
the use of head scarves by female law students in the Faculty of Law,
Ahmadu Bello University (ABU), Zaria, a Christian lecturer, Dr. Andrew
Akume, turned back a female student who was on Hijab from attending
his lecture. His action provocated the Muslim Student’s Society (MSS),
thus, they mobilized themselves and issued a fatwa (i.e. Islamic death
sentence) on the said lecturer, thereby forcing him into hiding.41 This act
led to religious tension on the campus just as it led to stain relationship
between the governments of Kaduna (ABU) and Benue States (where the
man came from). Not only that, the inscription of Arabic symbols on
Nigerian currency denominations has also been vehemently opposed by
Christians in Nigeria, who associate it with Islam and an all embracing
Islamization agenda by northern Muslims. Muslims, on the other hands,
have also opposed the use of the “cross” as a symbol on public hospitals
sign and bill boards and other hospital accessories.42
Inordinate ambition of politicians in Nigeria is another cause of
religious conflict. An average politician in Nigeria sees politics as short
cut for wealth. As such, politics is pursued with a “do or die” attitude. The
major aims of such politicians are not to serve, but to amass ill-gotten
wealth for personal use and for future election campaigns. Such politicians
are ready to use any means, including religion, to achieve their selfish
ambition. In fact, religion has become a tool that is easily used to
manipulate innocent Nigerians during elections. This fact is succinctly
buttresses by O.E. Alana that:
Today, religion has become one of the important weapons
which selfish leaders use to manipulate and divide the

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Implications of Religious Conflicts On Peace Jegede, O. Paul

people. Their misuse of religion has led to ugly riot and

loss of lives and property.43

Judging from the foregoing, it is quite clear that some of religious

conflicts often experienced in Nigeria are by-products of politics rather
than religion.

Implications of Religious Conflicts on Peace, National Security and

Development
The aftermath results of religious conflicts is not limited to
religious matters alone, rather the consequences can be felt in all spheres
of human endeavour be it political, social, economic as well as cultural
landscapes of the nation. The following are the visible implications of
religious conflicts on Nigeria and her citizens.

(a) Wanton Destruction of Lives and Properties

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. For
example, between 1980 -1992, a total of (26) twenty-six religious riots
was recorded and death toll put at 6,775, official figures.44 According to
Christian Social Movement, twenty-four riots occurred between 1993-
2006 with casualty put at well over 5000.39 Likewise, between May 29-
June 2, 1999, a violent religious clash in Warri, Delta State led to the loss
of more than 200 lives. In Lagos State, and same year, Yomba and Hausa
traders clashed in Ketu market, resulting in the death of over 100 people.45
In the same vein, violent religious conflicts have often resulted to
set back on infrastructure. Social infrastructures like schools, hospitals,
health facilities/centres, etc. are often time the target of destruction. In
most cases, the task of rebuilding destroyed properties becomes the
daunting task of both the Federal and State governments.

(b) Implication on Economic Stability

The reoccurrence of religious conflicts have untold effect on the
economy of the nation. It is not only lives that are being lost, but sources
of livelihood, goods etc, are being destroyed or carted away, leaving
victims economically handicapped. Violent religious crises with their
attendant effects also make investors to relocate their businesses to other

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peaceful areas that are safe haven for their growth. Owing to religious
conflicts, many businesses have been closed up in Nigeria.
In other to revamp the economic, former president, Olusegun
Obasanjo, on assumption of office in 1999, made it the priority of his
government to woo foreign investors into the nation’s economy. His
passionate appeal yielded little or no result. This is because the security of
the investors and their investment could not be guaranteed. The
apprehension of the international community was confirmed in 2000
Kaduna riot where foreigners in the state had to flee in their
numbers.46 The Kaduna Chambers of Commerce and Industry in the same
year cancelled its trade fare as a result of religious tension. According to
Tell Magazine, it is claimed that the trade Association lost about 600
million naira.47 Jos religious upheaval also witnessed exodus of businesses
to neighboring states that are safe for their investments.

(c) Political Implication

Nigeria is a multi-ethnics and multi-religious nation. As such,
peaceful co-existence is sine qua none to the development and national
security of the country. Yet, this is not the case as the nation has continued
to experience violent religious conflicts tainted with political undertone,
more especially between the Christians and Muslims in the country.
Despite the fact that Nigeria is a secular state, the interference of religion
in political affairs is second to none. Religion has continued to destabilize
the peace of the nation. The Muslims, in the northern parts, with a claim to
numerical advantage have severally attempted to nationalize the Islamic
faith to the highest level of the nation’s governance through various means
like the Shariah Debate, OIC saga, and the introduction of Shariah in some
northern States by the Northern governors. The Christians, especially
those living in the North, move against these attempts, emphasizing the
constitutional secularity of the country, and that any attempt to introduce
Shariah at the Federal level of governance amounts to the breach of the
constitution.
The problem of the religious factor in politics of a heterogeneous
cultural society such as the modern Nigeria has become more complex
with the entrenchment of two virile missionary-oriented world religions,
namely; Christian and Islam. In the word of A. Ekwenife:
…. The common good which is the hall-mark of political
activities, is not of the time imperiled by myopic, self-
seeking, callous, and avaricious politicians and leaders of

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Implications of Religious Conflicts On Peace Jegede, O. Paul

all shades, who often mask their real intention under zeal
for their different religious and cultural traditions…48

Judging from the foregoing, the problem of religious disturbances in

Nigeria has had unfold negative effect on the social, economic as well as
the political development of the nation.

(d) Social Implication

Religious conflicts have successfully bred suspicion and lack of
mutual understanding owing to the fact that proper understanding between
Christians and Muslims have not been effectively addressed, hence, it has
often led to violent confrontations. As a result, some cities in Nigeria
today, especially in the northern parts have been split down the middle
with Christians living in one part while Muslims live in the other. For
example, Kaduna city is divided into two, with Christians living South of
the river Kaduna and Muslims, living in the Northern part. Similarly, in
Jos city, there are some areas where Muslims fear to settle. Whenever
conflicts ensue between the Southern and Northern sections, the polity and
social landscape of Nigeria became heated up, leading to chaos and
religious tension.
Judging from the above, the gross display of intolerance between
Christians and Muslims, and lack of religious respect and understanding
will always be a cog in the wheel of progress, national development and a
conflict-free society until the adherents of Christianity and Islam imbibe
the spirit of tolerance in conflict resolution. As such, peaceful coexistence,
national security and purposeful development are undermined.

Recommendations
Based on the findings of this study, the following
recommendations are made; directed at individual adherents of the
Christian and Islamic religions in particular, religious leaders and the
government who are perceived as the principal facilitators of violent
religious crises in Nigeria:
1. It is advisable that every individual knows the tenets of his or her
religion, and be watchful of the teachings of their religious leaders,
because, it was observed that self-seeking and ambitious leaders
often capitalize on the ignorance and gullibility of their fellowship
to manipulate them to foment trouble with people of other
religions.

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2. Religious leaders should endeavour to make their preaching

persuasive rather than inciting or insulting. They should mind and
weigh their utterances and actions.

3. Dialogue should be used as an effective weapon in conflict

resolution, not only between Christians and Muslims, but among
all religionists, internally and externally (inter and intra). When
dialogue is adopted with full determination for peaceful
coexistence, violence can be excluded to a great extent.

4. It is imperative for Christians and Muslims in Nigeria to unite and

identify what they need, that is, peaceful co-existence, and to join
forces to get it, for the good of the nation. The common people in
the North in particular should wake up to this reality if they want
to rid themselves of violence and develop the region.

Conclusion
The basic interest of this work is on religious conflicts and its
implications for peaceful coexistence, national security and development
in Nigeria. In Nigeria today, no issue is as important as how to find lasting
solutions to ever increasing rates of violent religious crises that have been
a clog in the wheel of progress in all spheres of human endeavours. The
perennial religious crises between the major religions (Christianity and
Islam) in Nigeria have resulted into dwindled economic fortune as well as
social and political instability. In fact, these incessant conflicts have to a
large extent ridicule Nigeria in the comity of nations, as no individuals or
corporate body would want to invest in where security and safety of their
investment is not guaranteed.

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Implications of Religious Conflicts On Peace Jegede, O. Paul

Notes and References

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