Religion and politics in nigeria pdf

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religion and politics in nigeria pdf

A Dangerous Awakening - The Imperative for a Re-theorization of Religion in Nigeria - IFRA-Nigeria

Nigeria has over ethnic groups who speak over languages. This is particularly true given that involvement to one degree or another in more than one religious tradition is common. There is a sizable Christian minority in several northern states mostly migrants from the southern areas of the country , though this population is shrinking as Christians flee from violence. Christianity, predominantly comprising Catholicism and Anglicanism , prevails in the Southeast but southwestern Nigeria is mixed, with substantial Muslim, Christian, and traditional religious communities. Contemporary conflicts are frequently cast in narrowly-defined religious terms, but this representation fails to include how great economic disparities give shape to tensions.
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Inside Story - Is Nigeria's conflict religious or political?

The Imperative for a Re-theorization of Religion in Nigeria

Kalu, edited by Chima J. Korieh and G. In an era in which religion is implicated in most of the problems that confront the African state and in which the darker sides of the resurgence of religious traditions have become apparent, this book makes a timely contribution. Its central aim is to establish the interconnections between history, religion, and politics in the formation, building, and consolidation of the Nigerian state. One of the strengths of the book is its interdisciplinary character, making it suitable for wide readership. In the first section of the book there are important contributions that demand commendation. Jude Aguwa claims that the cultural exchange between Christianity and Nigerian cultures dialectically produced what could be described as Nigerian Christianity.

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Journal of Interdisciplinary History This is an important book, examining in depth a neglected dimension of Nigeria's institutional and political existence--religious conflict, played out against a political backdrop--which has become critical with the escalation of interreligious tension, intolerance, and violence since the mids previously the violence was intrareligious, principally among Muslims. As Falola makes clear, such feelings, once aroused and increasingly embedded in politics, are far less easily calmed than inflamed; Nigeria, like many other countries these days, will have to deal with them for years to come. Historians of Africa, both Africans and outsiders, realized years ago and earlier than many others that only an interdisciplinary approach could illuminate their subject. To the then-narrow Western historical methodology, they added others from such disciplines as anthropology, linguistics, geology, and geography; doing so became well established in the s.

Macbeth, Act V, Scene iii. A number of findings were made. These may be seen from two broad but closely related perspectives, namely: the more empirical and the more theoretical. The people were deprived of their rights and thus the condition was set for the displacement of Islam by colonial intrusion, which had already been preceded by the Christian faith. Colonialism itself frustrated the Christian attempt to displace Islam, forcing Christians to rely on Western education to create the kind of human agency needed to overcome their deprivation. The birth of CAN was accidental and for a purely ecumenical objective in the first place. In other words, its earliest beginnings and activities were not prefaced by its politicization.

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