111. "The Ambivalence of the Sacred": Religion, Conflict Resolution, and Peacebuilding in Northern Nigeria, 2000–2015
- Author:
- Jacinta Chimaka Nwaka
- Publication Date:
- 10-2019
- Content Type:
- Working Paper
- Institution:
- Social Science Research Council
- Abstract:
- Nigeria is one of a few African countries where religion has largely been associated with conflict. The dominance of the two major Abrahamic reli- gions—Islam and Christianity—on each side of the divide has made religion one of the more potent factors in the contention for political, economic, and identity spaces in the country. Although the use of religion for identity con- struction, power legitimization, and economic achievement characterized the colonial and immediate post-colonial period, it was not until the late 1970s that religion became highly disruptive, with the onset of religious vi- olence into the country.1 While these eruptions appeared to be restricted to the core northern cities, the re-democratization process associated with the post-Cold War period generated new tensions as politicians mobilized group identities for contested positions. Thus, other northern Nigerian cities that were hitherto known for peace became susceptible to violence. It was in the wake of this development that Plateau and Kaduna states became the epicenter of violent clashes of a religious nature. Various strategies have been adopted by both governmental and non-governmental bodies to ad- dress these conflicts. While some of them have been successful interven- tions, others have failed to stem the tide of conflict. Can religion, which is claimed to be a factor in these conflicts, become part of the solution? The current study seeks to identify the role(s) of faith-based actors in conflict resolution and peacebuilding in Plateau and Kaduna States of Northern Ni- geria between 2000 and 2015. The aim is to explain the conditions that have accounted for the success or failure of their intervention. Beginning with Johnston and Sampson, who identified religion as a missing dimension in statecraft, various authors have highlighted numerous ways through which religious actors can have a positive influence on the peace process.2 According to Johnston and Sampson and Appleby, religious actors are better positioned than politicians to reach out to local and regional ac- tors.3 This is because they are often believed to be in possession of moral and emotional qualifications as well as professional approaches that com- mand the respect and confidence of the parties to a conflict. In his study of religious actors in peace process, Weingardt believes that while all actors involved in conflict resolution and peacebuilding ideally have these qual- ities, they are more common with religious actors.4 He further explained the three dimensions of the confidence and trust which faith-based actors enjoy from the conflict parties. The existence of religious thinking in all cul- tures can be used to justify the call for peace and non-violence. Religious actors are often seen as those who go beyond mere resolution of conflict to address issues of morality, reconciliation, forgiveness, and responsibility, which underlie conflict resolution and are often perceived as those moti- vated by selfless interest. Though these may be at the level of perception rather than reality, Weingardt is of the opinion that such perceptions are informed by the respect generally accorded to religion and religious val- ues.5 The importance of legitimacy and leverage was equally underscored by Aroua and Bercovitch and Kadayici-Orellana, who assert that religious leaders with deep understanding of religious beliefs and ideals are better, placed to promote inter-religious dialogue by transferring codes from one value system to the other.6 In some cases, their influence over conflicting parties, or at least one of them, may become the basis for opening a com- munication channel. Other scholars further emphasize the role of religious organizations in pro- moting peace. According to Smock, they are very effective in delivering aid and development projects, which is considered an important aspect of the peace process.7 Their effectiveness, as observed by Bouta, Kadayici-Orel- lana and Abu-Nimer derives not only from the trust and confidence they command, but also because faith communities are less expensive, having with them, in most cases, a network of volunteers who may not just be committed but who are also ready to make enormous sacrifices informed by their religious beliefs and values.8 Although aid and development are at the pragmatic level, they help immeasurably in addressing the root causes of conflict.9 In addition to what religious actors can do, available literature points to several conflicts that have been mediated by faith-based actors. Among the outstanding cases are: the successful mediation in Mozam- bique by the Rome-based Community of Saint Egido, which helped to end the country’s civil war; and the Lome Peace Agreement of 1999 through the instrumentality of the Inter-Religious Council of Sierra Leone; (2001).10 There have also been cases where mediation by religious organizations in peace processes was not successful. For example, Saint Egido failed in its effort to resolve the conflicts in Algeria, Burundi, and the Democratic Re- public of Congo.11 Religious leaders in Liberia were unsuccessful in their attempts to intervene in the country’s first civil war.12 In the widespread pro- tests and riots that followed the cartoon published by a Danish newspaper, Jyllands-Posten, seen as depicting Prophet Mohammed as a terrorist in 2005, an attempt by the Catholic Relief Services (CRS) to initiate interreli- gious dialogue in Maiduguri also failed. Despite ever-growing interest in the field of faith-based actors in peace- building, one crucial question has remained unanswered: under which con- ditions can religion contribute to peace? Bercovitch has called attention to the need to go beyond the discussion of what success in conflict interven- tion means or may mean to understand the factors that could potentially contribute to such success. This view was re-echoed by Susan Hayward, who noted that “there is a pressing need for greater monitoring and eval- uation of religious peacebuilding work...to understand better which inter- ventions led by whom, and in which situation have the greater effect.”13 The need to establish the constructive role of religion in the peace process has become crucial in the present era, when those involved in the negotiation and peacebuilding processes continue to marginalize religious actors, often considering them to have no constructive role.14 This study is located within this existing scholarship. It uses data from field-based primary sources in qualitative research - in-depth interview (IDI), Focused Group Discussion (FGD), official documents and extant secondary source materials, to explore the conditions that explain the successful or failed interventions of faith- based actors in three outstanding conflicts in Plateau and Kaduna States namely: the Jos and Yelwa conflicts in Plateau State and the Kaduna conflict in Kaduna State between 2000 and 2015.
- Topic:
- Conflict Resolution, Religion, and Peacekeeping
- Political Geography:
- Nigeria and Africa