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ETHICS OF
VIOLENCE IN NIGERIA
ABSTRACT
This study
is intended to examine the high scale and increasing frequency of violence
witnessed in Nigeria today. As a study in ethics, it is mainly concerned with
examining how peoples of Nigeria evaluate the rightness and wrongness of
violence. It will further determine if there are socio-cultural, political,
ethnic, psychological or religious reasons, the different groups of people in
Nigeria use in justifying or rejecting violence. The study employed the use of
quantitative and qualitative methods. Specifically the questionnaire and oral
sources formed the main primary source for collecting data, while many
secondary sources were also used. The research findings reveal that there are
some traditional cultural, ethnic, political, psychological and religious roots
of violence in Nigeria. Although religion has been blamed to be the major
source of violence in Nigeria, some of the problems associated with the
phenomenon are not totally religious. If anything, people use religion for
their selfish interests. Thus, the manipulators of religion should be checked.
Findings have also revealed that violent oriented films influence the attitudes
of children towards violence in Nigeria. Some modest recommendations have also
been made on how to check the frequency of violence and its consequences in
Nigeria.
CHAPTER
ONEGENERAL INTRODUCTION’
1.1 BACKGROUND OF THE STUDYViolence is a common
feature of social life in all types of societies. The scale, trend and patterns
of violence vary across societies and periods (Alemika 72). The prevalence of
violence both locally and internationally has manifested a lot of devastation
in human civilisation. The acts of violence have in no small measure debilitated
advancement in developing countries. Even in the most advanced countries, the
phenomenon of violence has continued to be a reoccurring saga and thus poses a
need for collaborative efforts in combating its dangers.Violence has
consequently affected the behavioural patterns of various social groups and
religious adherents. The consequences of violence therefore have continually
drawn the attention of various governments, voluntary agencies, religious
organizations and the academia towards controlling the spectre of its
persistence.The Nigerian situation presents a good case for examining the
intricate patterns of persistent violent actions. Moreover, there is a complete
admixture of the effects of the triad religious faiths, African Traditional
Religion, Islam and Christianity. Notably, Islam and Christianity are pitched
to be the major rallying forces in escalating the scale of violent actions in
Nigeria.
It has
therefore become necessary to give religion a premium as the basis for all
objective analysis because religion transcends all barriers invented or imposed
on human social existence. There are various religious faiths with different
doctrines and traditions in Nigeria. These variations have also affected the
attitudes of various religious adherents and have invariably widened their
ethical dimensions towards violent actions.The primordial tendencies of various
ethnic groups towards violence have also inevitably aggravated the scale and
propensity of violent actions in different forms. The perennial eruption of
various ethnic militia in Nigeria and the preponderant religious fundamentalism
have in no small measure triggered and widened the scope of violence in various
ramifications (Egwu I). It has therefore become necessary to find out the
sources and various ethical beliefs towards violent actions in which Nigeria is
seen as a major purveyor of these actions.
1.2 STATEMENT OF THE PROBLEM
The
phenomenon of violence is not a new one. Every society whether in the primitive
or modern times has demonstrated some elements of violent activities at a
particular stage of its development or civilisation. The historic account in
the Holy Bible has vividly portrayed how Cain brutally killed his brother Abel,
(Revised Standard Bible. Gen. 4.8). There were also wars, which led to the
conquest of Canaan (Jericho and Ai). Heroes such as Samson among the Judges,
Saul and David among the kings are few examples of warlords that depicted the
prevalence of violence from the early societies (Revised Standard Bible. Jos. 6
- 8, cf Judg. 14-16, 1 Sam. 11, 1 Sam. 17). History has also clearly shown that
from the early Stone Age to the modern times, wars and violence have been the
major characteristics of life at this time. Empires attacked and conquered each
other right from the early Greek city states up to the modern times (Wesley et
al 41).
What is
“new” is the scale and widespread nature of violence in the world today. The
preponderance of violence globally in forms of war, torture, assassinations,
protests, riots, revolutions, ethno-religious conflicts, genocide, nuclear
threats, biological warfare and other forms of violence cannot be quantified. A
few examples will suffice to suggest the enormity and the wide spread scale of
violence in the world today.There was violence perpetrated in the Kashmir
region. Gunmen and women were seen killing and bombing buses, cars and
buildings with the claim of responsibility. This situation has helped in
filling the terror camps in Afghanistan posing one of the most dare threats to
stability in the region (Newsweek Oct. 2000:22). In Northern Ireland, Catholic
and Protestant clashes are the most recurrent violent clashes. An explosion of
violence in Ulster reveals that Northern Ireland was locked in its prison of
bitter sectarian hostility (Time Magazine – July 1996:16).
On a more
serious note is the “America’s Black September,” of recent global threat of
terrorism waged upon the United States of America (U.S.A.), where the World
Trade Centre (W.T.C.) in New York and the Pentagon in Washington were attacked
destroying thousands of human beings and inestimable property (Tell Magazine –
Sept. 2001:44). Consequent to this was the eruption of anthrax posing a threat
to the global community (Sunday Punch – Dec. 2000). These situations have also
bridled the fragile peace process in progress in the Middle East (M.E.) and
have also triggered the already existing violence amongst the Israelites and
the Palestinians.The Israelites and the Palestinians have resumed bitter
violence following suicide bomb attacks by three Palestinians from the militant
Hamas group who blew themselves up in Jerusalem and Haifa in Israel, killing
few and wounding many others. The attacks brought a quick reprisal from the
Israeli army. Three Israeli helicopter gun-ships fired many missiles into the
Palestinian occupied Gaza Strip and headquarters of Yasser Arafat Palestinian
leader (Newsweek – Dec. 2001:59).
The situation was worse in Afghanistan where
violence took its toll under the leadership of the Taliban government and demonstrated
an abuse of human rights, especially against women. This is the same government
that was alleged to have housed and protected Osama Bin Ladin and his Al-qa’ida
movement, and sponsored the terrorist attack in the
World Trade Centre,
the Pentagon and
other countries (Newsweek – Oct. 2001:36). Further threats
of attacks by
the Al- qa’ida movement
have been confirmed
by the terrorist
group’s spokesman, Sulaiman Abu Ghaith where he was quoted as saying:
The network is going to launch an attack against Americans; our martyrs are
ready for operations against America and Jewish targets inside and outside.
America should be prepared, it should be ready. They should fasten their seat
belts. We are coming to them where they never expected (Guardian – June
2002:78).In respect to these terrorist pronouncements, the United States and
its Northern Alliance forces declared a war on Afghanistan, thus, creating a
new vista of violence (Tell Magazine – Oct. 2001:76). In the
recent past, there was an unprecedented incidence
of economic violence ever witnessed in the present century in Argentina,
where there was
a change of
presidency five times
in two weeks (Newswatch – Jan. 2002:43). People were
seen destroying buildings and excavating foodstuff and other valuables for
personal use as a result of hard economic strings.A similar scenario of
violence is also found in Africa. In Sudan, religion is seen as the main cause
of violence. The Islamic north and the Christian south have different
leaderships and both took to their positions in regards to the implementation
of Islamic legal system (B.B.C. Focus on Africa Magazine – July-Sept. 1988:8).
This led to the birth of guerrilla groups, which resulted in a civil war that
had continued for many years. Today the Darfur region in Sudan had been in war.
Zimbabwe was
faced with political violence. Opposition leaders were being killed and others
jailed by the Mugabe-led government. The white farmers had their lands
confiscated and some of them killed or brutally assaulted (Newswatch – Nov.
2001:45). The situations in Somalia, Algeria, Burundi, Sierra-Leone, Zambia and
Liberia are all incidences of political violence. Worthy of note is the South
African situation (African Concord Magazine – Oct. 1988:43). A lot of violent
actions took place during the apartheid days when the blacks were segregated
and brutally maimed. Steve Biko was violently tortured and murdered (Gruchy
III). The urge for self-rule by blacks that are the majority over the white
minority rule led to a number of violent clashes. Violence is still continuing
even after the fall of apartheid regime. There are violent actions amongst
blacks themselves and against the whites.
Nigeria has
also taken a queue in violent actions in various forms. Prominent amongst the
violent actions after Nigeria’s independence is the Nigerian Civil war. General
Olusegun Obasanjo describes the war as follows:It is a story of brother against
brother in family feud, aggravated by outside intervention which held brother
despising brother, brother killing brother and finally setting brother binding
his wounds and both settling their feud by themselves in a spirit of
understanding, mutual respect, love and comradeship (Obasanjo xiii).Serious
amongst the incidents of violent activities or clashes in Nigeria are the intra
and inter-religious crises. Cases in point include the Kano State Maitatsine
religious disturbances of 1980, the Bulunkutu Maiduguri religious disturbance
of 1982 and the Jimeta-Yola Maitatsine religious disturbances of February 1984.
Others are the Gombe Maitatsine religious disturbances of April 1985, the Palm
Sunday Ilorin religious disturbances of 1986, the Bauchi abattoir religious
disturbances of February 1991 and the Kaduna State religious crisis of 2000
with its reprisal in Southern parts of the country. The Muslim Students Society
(M.S.S.) of the University of Sokoto protest rampage of May 1986, the Kafanchan
College of Education religious disturbances of March 1987, the destruction of
wooden structure of risen Christ of May 1986 at the Christian Chapel of
Resurrection at the
University
of Ibadan. There is also the Federal College of Education Yola Students Union
religious disturbances of 13th July 2001, are few examples.
Apart from
the major Nigerian civil war of 1967-70, other forms of violent actions can be
seen in the emergence of ethnic militia from different parts of the country.
These include “Movement for the Actualisation of the Sovereign State of Biafra”
(MASSOB); “Abia State Vigilante Services Group” (BAKASSI BOYS); “Movement for
the Survival of Ogoni People” (MOSOP) in 1994 and later the killing of Ogoni
nine in 1995 including Ken Saro Wiwa by the Abacha regime. There is also the
“Ijaw National Congress/Ijaw Youth Congress”, (INC/IYC) there is also “Odua
Peoples Congress” (O.P.C.). Many other ethnic militias that are not mentioned
are also beefing up for the defence and liberation of their people for
economic, political and religious reasons. There are also incidents of ethnic
and communal clashes of 2000 in Shagamu, Ogun State with its reprisals in Kano.
There are the Tiv and Nasarawa State “indigenes” clashes in 2001, Tiv and
Jukun/Fulani clashes of 2001. We also have the Jos ethno-religious clashes of
2001 with its attempted reprisals in the state, which persisted up to the early
part of 2004.In a radio commentary of Adamawa Broadcasting Cooperation, members
of the State Security Apparatus presented a worst situation of the
preponderance of violence. For example, the Nigerian Police in recent times
killed three travellers that were journeying from Ogun State to Katsina to buy
rams. They forcefully collected about six million naira and set the bus the
traders were using ablaze. The recent scale of violence worth noting is the
mayhem unleashed on innocent citizens as a result of the introduction of the
Islamic criminal legal system in some parts of Northern Nigeria. This has
caused a lot of stiff resistance by Christian adherents that are indigenes and
those residing in these states and this has also resulted in the destruction of
lives and properties.
We may go on
citing cases and incidences of violent actions both locally and globally
without exhausting them. It is thus pertinent to accept the views of Garver on
violence where he said that; “violence in human affairs comes down to violating
persons” (Cited in Betz 340). Therefore whether violence is overt or covert and
quiet, it is in most cases classified into personal and institutionalised
violence (Betz 340). Personal violence is that kind of violence perpetrated by
an individual acting on his own, such as mugging, rape, murder, human
mutilation, kidnapping, witchcraft and sorcery. Whereas institutionalised
violence is perpetrated by an individual or group by virtue of the power vested
on him/her or them by a constituted authority. This could include war, riots,
mutiny, genocide, massacre, pogrom, assassination, coup-d’etat and armed
robbery.
These
dimensions of violence enumerated above are found in many countries the world
over, Nigeria inclusive. It is perhaps for this reason that the scale and prevalence
of violence have attracted greater concern globally. Perhaps too, this has led
to the widespread agitation for global peace and harmony. The need for global
peace has rekindled the United Nations (U.N.) declaration of the “International
Year for Peace” (I.Y.P.) in 1986 (Tamuno 13). Consequently the United Nations
has recently declared the year 2001 - 2010 as the decade of peace and
non-violence. This means that various governments in the world must pursue
peace and ensure that violence is eschewed in their society (Inyomi 2). The
surge for peace has also led to the emergence of the Departments of Peace
Studies in many academic institutions globally. Notable among these is the
pioneer Department of Peace Studies University of Bradford in England founded
in 1973 (Tamuno 4). Other Universities in Europe and United States of America
have also followed suit. Voluntary organisations internationally have also been
formed to fight against violence in various forms. This has also extended to
the level of granting fellowships for prospective peacemakers and peacekeepers.
In Nigeria,
the only National War College (N.W.C.) has a Centre for Peace Research and
Conflict Resolution to enable it maintain peace in Nigeria and the West African
sub-region. Similar agitation has also led to the development of Niger Delta
Peace Forum (N.D.P.F.). There is also the Centre of Justice, Peace and
Reconciliation in Jos, Plateau State. The Federal Government has also created
an Institute of Peace and Conflict Resolution in Abuja in its bid to pursue and
sustain peace. The Catholic Diocese of Ijebu-Ode has Justice, Development and
Peace Commission. The programme of one time Nigeria’s Head of State, General
Yakubu Gowon, tagged “Nigeria Prays,” is a notable effort in combating the menace
of violent activities while encouraging peaceful co-existence among
Nigerians.In its resolve to control the current violent situations especially
in the Middle Belt region of Nigeria, General Olusegun Obasanjo, the President
and Commander-in-Chief of the Nigerian Armed Forces, organised a three-day
retreat on peace and conflict resolution. This retreat took place at the
National Institute for Policy and Strategic Studies (NIPSS) Kuru-Jos, Plateau
State. Religious organisations, voluntary agencies and the government are also
being encouraged to proffer suggestions and areas of discussions through
dialogue for peaceful co-existence and as a means of resolving conflicts in
Nigeria. People that are concerned for peace as a result of widespread scale of
violence call for theories by different scholars in respect to violent actions.
Many scholars and schools of thought concerned with the scale and perversity of
violence have propounded theories of significant reference points on matters of
individual, institutionalised and urban, rural or domestic violence.
It is as
part of this concern for the widespread and increased scale of violence that
ethicists are equally interested in the issue of violence. What is then the
issue about ethics in the widespread of violence in Nigeria? How are we to
understand and cope with violent activities? What is the rational and morality
behind any violent action?Violence has been used as means of settling quarrels
and attracting attention of government against its perpetrators. It was used as
a means of encroachment of human rights especially in the then apartheid South
Africa. Violence was used also as a means of restoring social order and for
decolonisation of many countries leading to independence. Frantz Fanon has
vividly portrayed the nature of this phenomenon in his discourse on the
Algerian revolution as he opined:National liberation, national renaissance, the
restoration of nationhood to people. Whatever may be the heading used or the
new formula introduced, decolonisation is always a violent phenomenon.
Decolonisation is quite simply the replacing of certain species of men by
another `species’ of men; there is a total, complete and absolute substitution
(Fanon 27).
The question
then arises, does violence act as a necessary cleansing agent or does it signal
crisis? Is not use of force to restrain violence simply violence? Simply put,
what is the morality in using violence to bring peace? Is there any condition
that can justify the use of violence? (Guinness 5).It is clear to state that
the basis of most of the violent activities perpetrated in Nigeria is as a
result of multiplicity of ethnic groups. Violence has also arisen as a result
of conflicting religious tenets and principles. In most cases religion is used
as a basis for perpetrating and aggravating violent actions. The Bombing of the
World Trade Centre in the United States of America by the terrorists is a
typical example by the fundamentalist Al-Qa’eda Movement in advancing the
course of “Jihad” against the “infidels”. This goes to suggest that religion is
no more playing the functional role that it is supposed to play. Umar Danfulani
has vividly portrayed this situation when he declared:We are however painfully
reminded of the fact that religion has not always played the idealistic role,
rather the history of humanity is punctuated and saddled with the ugly side of
religion particularly wars and violence that have been carried out in the name
of Allah and God (Danfulani 40).Why is it then that religion, which is supposed
to be a source of peace is sometimes used as a source of violence? Admittedly,
African Traditional Religion (A.T.R.) preaches morality of peace; Christianity
equally propagates the morality of peace. In fact, its founder is described as
the “prince of peace”; this is apart from the “peaceful verses” that are
scattered all over the Holy Bible. This notwithstanding, adherents of
Christianity involve themselves in many violent actions. Islam on its own is
seen as a “religion of peace”, but many of the followers publicly use the sign
of crossed swords on their vehicles as an emblem of Islam, perhaps as a
deliberate act or out of ignorance.
It becomes
pertinent to ask whether both religions, Islam and Christianity, subscribe to
violence? In other words, are there other factors that are used to perpetrate
violence but use religion as a guise? In describing the functional value of
religion, Durkheim opined that: Social order is contained primarily in the
system of ‘collective representation’ that is patterned essentially after the
structure of community life. He recognized the role of religious image in
upholding the unity and stability of society (Quoted in Danfulani 210).We can
then see the ambivalence of religion especially in Nigeria. Thus, these
incontrovertible positions of various religious faiths in Nigeria have raised
the question of inter-relatedness of religion and morality. Given the fact that
Nigeria is not fully secularised, religion still has a great impact and a
determining role in shaping morality. Danny McCain insists that “the moral
foundation of every culture comes from its religion” (Cited in Daudu 67). It
follows that no nation can survive for very long if it opposes or even ignores
religion because religion provides the moral foundation to the society (Daudu
67). Does this means to say that these religions have the moral capacity to
contain violence? Why is the use of violence supported and aggravated even by
the clergy? What actually are the ethical norms of these religions with respect
to violence? Is there a basis for any violent action religiously? These and
many other issues shall form the basis of our discourse in this thesis.
1.3
OBJECTIVES OF THE STUDYOne of the objectives of this study is to
determine how traditional, colonial, religious and western values bequeathed to
Nigerians have influenced their attitudes towards violence.Secondly,
consideration shall be given to why there are increasing cases of religious
bred violence in contemporary societies, and what has led to the increase in the
frequency and the scale of violence inspite of the religious teaching on
morality.Thirdly, the study will examine the ethical view points of the major
religions (Islam and Christianity) in Nigeria on the issue of violence and
determine whether there are similarities of teachings on peaceful co-existence.
Another
objective is to determine what moral principles that can be used in justifying
the various grounds for violence in contemporary times and to find out whether
there can be conditions that can justify the use of violence for resolving
misunderstandings and crises.Finally, the study will examine how tele-violence
aggravates aggressive tendencies among children.1.4 SIGNIFICANCE OF THE STUDYThe significance of
this study is to increase the awareness of the dangers of violence to students
in various institutions of learning, Christians, Muslims, the government,
private sector, various social and ethnic groups in order to stimulate
strategies and ways of combating the re-occurrence of violent actions in
Nigeria.This work hopes to enlighten and alert religious adherents in Nigeria
on their role in keeping peace and maintaining the virtues of religious
tolerance while shunning the tendencies of religious provocation The researcher
intends to make valuable contributions to government, voluntary organizations
and various religious groups on the need to create fora for intra and
inter-faith dialogue, conferences and workshops on the need for peaceful
co-existence in Nigeria.Finally, this study intends to remind the government of
the need to find out the fundamental causes of various violent actions in
Nigeria with the hope
of reducing the
tempo of violence
and impose appropriate
punishment on the culprits.
1.5 JUSTIFICATION OF THE STUDYOne of the
reasons for undertaking the research in ethics of violence in Nigeria can be
justified in the words of Guinness:There is today a renewed awareness of
violence in the modern world brought into our homes by television coverage,
portrayed in films, drama and literature studied in the reports of scientists,
philosophers and commissions. Man’s violence is obviously a direct threat to
his humanness and to the order of his institutions, perhaps even to his
survival (35).Nigeria has continually witnessed violent actions within the
shortest period of its nascent democracy. There has been continuous occurrence
of violence in many forms. It has therefore become necessary to undertake a
research into the area of violence.The personal involvement of the researcher in
various violent related situations justifies the desire of the researcher to
undertake astudy in violence.
As a post-independent Nigerian citizen,
the researcher has witnessed and experienced many violent activities
that have bedevilled this country especially from 1980 - 2002. In fact the
researcher has been unavoidably
involved in few
religious crisis especially the
Maitatsine crisis of 1984, in Jimeta-Yola and the Jos religious and sectarian
crisis of September 2001 among others. He has also at three different times and
locations had encounters with armed robbers in the country. These and many
other violent related experiences justify the researcher’s desire to undertake
research in the area of violence.
1.6 METHODOLOGYThere are immense problems
associated with discussing ethical issues on violence in Nigeria with the
numerous religious and ethnic groups. One cannot hope to cover these groups
exhaustively. There are observable cases of violent activities, which were
witnessed by the researcher. This will give opportunity for personal assessment
of such violent situations.The use of quantitative and qualitative approach in
eliciting opinions from different people with varied ethnic and religious
backgrounds will also be undertaken. This will be carried out through the use
of a structured questionnaire and oral interview. The data used for analysis of
this study were generated from questionnaire and oral interview.There are five
hundred questionnaires distributed in all. They were meant to elicit responses
that cover questions on personal data in the first section, while the second
section covers questions on “Ethics of violence” as it relates to religious
violence and traditional cultural values in Nigeria.
To ensure
proper distribution of the questionnaires so that they cover the entire
country, the five hundred questionnaires were distributed according to the “six
geo-political zones” for convenience. The six “geo-political zones” are as
follows: south-south zone, which comprises the following States; Cross Rivers,
Akwa Ibom, Delta Bayelsa, Rivers and Edo. The southeast zone comprise States
such as Ebonyi, Anambra, Enugu, Abia and Imo. The southwest zone comprises the
following States, Lagos, Ondo, Ogun, Oyo, Ekiti and Osun. The North-central
zone comprises, Niger, Kwara, Kogi, Kaduna, Nasarawa, Benue and Plateau. The
Northeast zone comprises the following States, Taraba, Bauchi, Gombe, Adamawa,
Borno, and Yobe. While the northwest zone comprises, Jigawa, Kano, Katsina,
Kebbi, Sokoto and Zamfara States.
The ratio
for the distribution of the questionnaires according to the six “geo-political
zones” are as follows;
i. South-East geo-political zone 50 Questionnaires
ii. South-West geo-political zone 50 “
iii. South-South geo-political zone 60 “
iv. North-West geo-political zone 60 “
v. North-East geo-political zone 120 “
vi. North-Central geo-political zone 160 “
The
rationale for distributing 50 questionnaires each to south-east and south-west
geo-political zones is because of the homogeneity of the ethnic groups in these
zones who are predominantly Igbo and Yoruba respectively. For the northwest and
south-south geo-political zones there are more than one ethnic group as
compared to Igbo and Yoruba people. For the Northeast and North central
“geo-political zones,” more questionnaires were distributed because of the
heterogeneity of the ethnic groups found in these zones. Efforts were made in
selecting representatives from the various zones who distributed the
questionnaires. The researcher personally distributed the questionnaires that
covered the northeast “geo-political zone” in Yola. For the remaining zones,
the questionnaires were distributed in Jos by reaching out to the various
ethnic groups represented in the zones mentioned.Because of the nature of Jos,
which is Christian dominated, it will be realized that most of the respondents
who answered the questions were Christians. But efforts were made in such a way
that there would be Muslim representation in the zones that have pre-dominance
of Muslims. This accounts for the disproportionate ratio of Muslims who
answered the questionnaires to that of Christians.Out of the five hundred (500)
questionnaires distributed), 368 were returned. The interview that was carried
out involved members
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