This section concludes the introductory chapter as well as provides a brief background to the context of the research focus. The sole aim of this chapter is to provide the background, the format and path taken to do the research. The main aim of this dissertation is to ascertain whether the praxis cycle can enable mission as prophetic dialogue in PROCMURA, and in so doing, contribute to addressing the challenges of identity and inter-religious encounters between Christians and Muslims in Northern Nigeria, which might result in reconciliation, peaceful coexistence and mutuality in the context of religious diversity and religious plurality. This study follows the qualitative and interpretive paradigmatic approach (Mouton & Marais, 1990:193). The research was based on the conceptualisation that encounter using Kritzinger’s seven-praxis cycle of mission as encounterology and mission as prophetic dialogue in PROCMURA can transform Christian-Muslim relations in Northern Nigeria. Osmer’s hermeneutical method was also applied throughout the research.
The research is both a contextual and conceptual analysis. Regarding the scope of the research, it should be noted, however, that addressing the issue of identity and Christian-Muslim inter-religious encounters in Northern Nigeria is a difficult one, and therefore it was not my intention to address the entire phenomenon. The research is limited to addressing identity and inter-religious encounters in Northern
17
Nigeria and the impact of mission as prophetic dialogue in PROCMURA. The research is exceptional because it is an effort to create an opportunity for reconciliation and inter-religious coexistence between Christians and Muslims in Northern Nigeria using Kritzinger’s seven-praxis cycle of mission as encounterology and prophetic dialogue through PROCMURA in lieu of the deployment of troops and judicial methods, otherwise called coercion, which the government of Nigeria has been using with little success (Cf. Section3.1; 3.7). The motivation for an interest in the research was derived from my background as a Hausa Christian from Northern Nigeria, my personal involvement in the activities of PROCMURA, as well as my personal involvement in theological education and passion for holistic transformation. The following chapter will discuss ‘what’ and ‘how’ socio-religious and political factors influence Christian-Muslim dialogue.
18
CHAPTER TWO: CONTEXTUAL FACTORS INFLUENCING
CHRISTIAN-MUSLIM DIALOGUE
2.1 Introduction
The previous chapter provided the background to the research. This chapter analyses the contextual factors influencing Christian-Muslim dialogue in Northern Nigeria. This involves providing a brief historical context of inter-religious encounter(s), as well as highlighting the factors and their implications for reconciliation and peaceful coexistence. The economic, socio-religious and political factors that influence religious conflict are numerous. Stiftung (2008:19) identified three broad categories, namely conflicts over limited resources, psychological needs, and values/cultural needs. These three categories symbolise the Nigerian situation, but most of all, the value and/or cultural needs that appear to be represented by identity issues.
According to Stiftung, conflicts over resources are easily identified because they are tangible and easier to resolve. He argues that, whenever resources are made available, this kind of conflict is ended. The second type of conflict is the one over psychological needs, such as denial of love, security, friendship and a sense of belonging. These psychological needs can lead to frustration and aggressive behaviour. The third category of conflict is the conflict over values and culture. This is the most difficult conflict to resolve or understand, as it is based on belief systems and worldview. Stiftung (2008:19) believes that, “Most time’s people could die for what they believe”. Conflict over values can only be prevented, managed or resolved when parties are willing to re-examine their own value system and respect the differences in each other’s value”. Hence the situation in Northern Nigerian appears to be in these three categories of conflict described by Stiftung. This is the reason why I used Kritzinger’s seven-praxis cycle to address the scenario in Chapter 5 of this research. The above illustrates contextual factors that have the ability to influence mutuality and coexistence, while the following are the suggested factors that contributed to the Northern Nigerian inter-religious encounter over the past two decades.
In Africa, as well as in other parts of the world, conflicts are caused by a variety of factors, such as ethnicity,8 race, religion9 and limited resources. It is argued that in Northern Nigeria, colonial legacy,
8Ethnicity as an inscriptive phenomenon that usually comes with traits believed to be innate, and that gives rise to a
sense of group identity. Horowitz (1993:6) sees the conception of ethnicity as appropriately, broadly inclusive of any type of inscriptive group identity, whether based on colour, appearance or language. It therefore is
19
national economic crises, and the politicisation of religion are some factors that influences conflict. Additionally, religious fanaticism, cultural plurality and diversity, the divergent perceptions of the Nigerian population of the intra-elite power struggle, provocative statements, intolerance and inclusive religions as well as superiority complex are other factors that influences inter-religious conflict. Other factors could include discriminatory policies, solidarity and illiteracy.
In view of the factors listed above, the focus was emphasised on regionalism, political factors, the national economic crisis, socio-religious factors, and the perception of the Nigerian state population and elite’s power struggle. The motivation to do this was on the basis of discriminatory policies enacted by some of the governors of Northern Nigeria, poor leadership, endemic corruption within the government services, and poverty. Other motivations include: historical antecedent and inability to reverse the ills of history, unresolved anger and religious bigotry (Adeyeye, 2013:116). These factors that influence conflict can be analysed at different levels, such as the local level, regional level, national level and international level. Consequently, it can be argued that the government of Nigeria, the religious bodies and their affiliates, the international organisations and the common people are the actors, causing and participating in these kinds of conflicts.
The aim of this chapter is to understand the socio-religious, economic, religious and political factors influencing Christian-Muslim encounters and the effects on humanity so as to create an opportunity for inter-religious coexistence through dialogue. The explanation provided by Kritzinger (2008:769ff) of contextual factors is helpful for this chapter, where he poses questions such as: “What are the social, political, economic and cultural factors that influence the society within which we encounter each other? How do I (we) analyse this context? How does the other person (community) of another faith analyse it? How do these factors influence our encounter?” Similarly, Osmer (2008:32-34), in his approach to understand the context, poses questions such as: “What is going on in a particular social context or field of experience? In this context of identity and Christian-Muslim encounters: How do Christians and Muslims in Northern Nigeria view their prevailing circumstances? How do we (they) read the signs of the times?” However, in Kritzinger, the relational identity dimension forms an important part of the
fundamentally a political and social phenomenon associated with interaction among members of different ethnic groups. It is often representative of supreme loyalties overpowering other political divisions.
9 Religion is associated with sociology and therefore is a “unified system of beliefs and practices which unite people
20
descriptive task in the first phase of the praxis cycle. This, according to Kritzinger (2008:769ff; 2013:38), has to do with historical factors: gender, culture, racism, societal structure, nationality, poverty and privileges. We may describe all of these issues as identity challenges. Perhaps understanding religious conflict between Christians and Muslims in a historical context will help us understand the contemporary context.