Year: 2010
Type: conference-paper
Abstract: In Nigeria, in a local community conflict between Christians and Muslim groups, economic, historical, ethnic, political and religious factors have all played a role. The tensions between different ethnic groups were often fierce, and the religious identity has been used to mobilize and form alliances among them, against the other religious group. A Pastor and an Imam, who were involved in such clashes by formerly leading the respective militias, changed their understanding of religion and started to work together to resolve the conflicts in their community. They also partnered in another case in Nigeria, where 1,000 people had been killed in Christian-Muslim clashes. People from other countries, e.g. Kenya and Iraq, have been inspired by their approach which includes co-mediation with mediators from both sides of the conflict, references to the Bible and Qur’ân, a personal story of transformation, and the ability to create values people can commit to despite their differences. Religion is the primary identity in Nigeria. If you ask most Nigerians: “What is your primary identity?” They will not say: “Nigerian”, but rather “Christian” or “Muslim”. Nigerians like to talk about their country as the most religious country in the world. This is their self-image. Political parties also use religion as a mobilizing factor. The communities are divided along ethnic lines, and in many ways, the ethnic identity is the most competitive, but religion is used as a mobilizing factor to bring different ethnic groups together. This can undoubtedly lead to conflicts. In the case of the State of Kaduna in North-Eastern Nigeria, the conflict opposing Christian and Muslims militias was rooted in various causes. The spark that ignited riots was the market, which each community wanted to be in “their” place. As a result, Christian militias were fighting against the Muslim militias. Imam Mohammed Ashafa headed the Muslim militia in the fighting in Kaduna, where he lost two uncles. On the Christian side, Pastor James Wuye lost his right arm and also had some of his followers killed. It was a bloody affair. At the time, there was a series of interventions and spiritual awakenings. Both Wuye and Ashafa began to realize that their own faith, Christianity or Islam, was for peace. They realized that they should not be fighting against each other but that they should rather be making peace. They had a mutual friend, who also helped bring them together. When Pastor James Wuye’s mother was sick, their mutual friend said to Imam Ashafa: “Pastor Wuye’s mother is sick. What would it be like if you actually visited her in the hospital?” Then this friend made sure they sat next to each other. He saw the potential and found the way for them to meet. He enabled them to identify their common religiosity and commitment, and so they came together. They had an epiphany at about the same time (see the film “The Pastor and the Imam”). They formed the inter-faith center in Kaduna and helped forge the Kaduna Peace Declaration, which was influenced by the Alexandria Declaration.12 I heard about it and contacted them. We organized training programs in peacemaking and in interreligious dialogue for young religious leaders. We had another conference to try to stimulate the formation of a National Inter-faith Council independent from the government. In 2004, I read that 1,000 persons had been killed in the community of Yelwa-Nshar in Jos State as a result of Christian-Muslim violence. I urged Wuye and Ashafa to offer their services as mediators in order to bring peace to this community. They undertook field 12 The Alexandria Process led to a peace accord between Judaism, Islam and Christianity.
Language: English
Subfield: General Social Sciences
Field: Social Sciences
Domain: Social Sciences
Open Access status: green
OpenAlex ID: W1506887540