ETHNIC AND RELIGIOUS CRISES: CHALLENGES TO INTEGRATION,

DEMOCRACY AND DEVELOPMENT IN NIGERIAN CONTEXT

HOSEA NAKINA MARTINS

PHONE: 08066669017, 08080230436

EMAIL: hoseanakinamartins81@gmail.com

REV’D FAITH ILIYA ESTHONS

PHONE: 08036442013, 08095000808

EMAIL: remiesthons@gmail.com

JOY ISAIAH TONGA

PHONE: 07065120292

EMAIL: tongajoy2@gmail.com

DEPARTMENT OF CHRISTIAN RELIGIOUS STUDIES,

FACULTY OF ARTS,

TARABA STATE UNIVERSITY, JALINGO

ABSTRACT

Nigeria has been described as the giant of Africa, and the most populous black nation in the
world, owing to her numerical advantage in both human and natural resources. The country
also has an added advantage due to her strategic location on the map of the world and her
influence in the comity of nations. Nigeria is a multi- ethnic society with three religions as
major religions namely; Christianity, Islam and African Religion. The paper adopts the use
of comparative, analytic and expository methods of research. Data were collected from the
field by observation and consultation of secondary materials like books, internet, journals and
books. The paper unravels that, there are more than two hundred and fifty ethnic groups in
Nigeria. The paper unravels that there are remote and rising cases of ethnic and religious
crises which have continued to disintegrate the country along ethnic and religious lines
posing challenges to integration, democracy and development in the Nigerian context. Thus,
ethnic and religious conflict has continued to leave dreadful impacts of despair, lost of lives
and property, mutual suspicion, hatred among heterogeneous ethnic and religious groups in
the Nigeria context today. The paper also examined causes of ethnic and religious crises on
integration, democracy and development in Nigerian context. The paper also draws
conclusion with few recommendations on how to overcome the menace of ethnic and
religious crises which has continued to engulf the realization of integration, democracy and
development of the Nigerian State.

Keywords: Ethnicity, Religion, Integration, Democracy and Development

 INTRODUCTION
Since creation the human history has been characterized by continuous movement and
intermingling of human waves1. A cursory look at the life of man at any given point in time
reveals that he is a political, social and religious being that integrates his environment 2. It has
always been a saying that jingled in our ears that, Nigeria has a numerical advantage in both
human and natural resources3 which is true because, man is a rational being always in
relationship with other beings in the society, and in control of earth. Furthermore, the
structure of the society or the world as we have described above, is a creation of man. The
interrelationship between man and the universe can be described in the form of a web
structural form.
Nigeria is made up of conglomeration of many ethnic groups estimated to be around 250 in
number, and there are three vehement religions that are been practiced. Hence the pluralistic
nature of the country which was formed from unity of many diversified ethnic groups and
religions are a thing to applaud 4 . Nigeria is a country that got its freedom from the colonial
British masters on the 1st October 1960, ethnic and religious crises are a nagging devastating
phenomenon that has divided integration, democracy and development of the entire country
which since her returned to democracy on 29th May, 1999- date. Ethnic and religious crises
have continued to plague the country since independence, and which have their roots from
British colonial administration, which continues to tear the unity, democracy and
development of the country at large5. For instance, Taraba State is one of the hottest seats or
nursery beds of ethnic and religious crises especially the Southern region comprising of
Wukari, Takum Donga, Ibi and Central Taraba which comprised of Bali, Gassol, Sardauna,
Gashaka have records of ethnic and religious crises between Tiv and Jukun, Fulani vs Tiv,
Fulani vs Native Mambila, Fulani vs Mumuye, Nyadang Tiv vs Fulani in Ardo-Kola Areas of
Northern Taraba. Due to ethnic and religious crises that kept re-occurring in Taraba and the
country at large, places of worship, farms, industries, schools and other valuable assets worth

1
Akombo Elijah I, “Ethnic Conflicts in the Middle Belt Region: Interrogating the Genesis of the Crises of
the Tiv and Jukun in Former Wukari Federation” in Inter-Disciplinary Journal of Arts and Humanities
(IJAH) Published by Faculty of Arts, Taraba State University, Jalingo, ( 1.1),(January, 2021):1.
2
Katsina Robert I., Religion and Social Change At A Glance (Makurdi: J.C. Igbabee Printing Press,
2019), 6.
3
Ogueche, Ambrose O. et al., “The Dangers of individual dressing among Christian Youths in the
Nigerian Society” in ,Jalingo Journal of Christian Religious Studies And Societal Research, A
Publication of the Department of Christian Religious Studies, Faculty of Arts, Taraba State University
Jalingo,1.2 ( October, 2017):169-170.
4
Anolifo Raymond et al, “Church and Politics: Setting the Stage Right” in NACATHS Journal of African
Theology (17: 2007):77.
5
Ojo G.A., “Religion and Politics in a Pluralistic Society” in Shalom Proclaim Peace, (5.2), (1987): 126.
 millions of naira and many lives are lost to the menace. Ethnic and religious affiliation have
been actively transparent in the socio- religious and political activities of Taraba State
between Christians and Muslims, and between warring ethnic groups like the Tiv and Jukun,
Jukun and Muslim, Fulani vs Tiv, and Fulani vs other indigenous ethnic groups like
Mumuye, Jenjo, Nyandang, Bandawa and others. Thus, as observed, ethnic and religious
crises is highly emotive issue over which blood has been spilled, nations, cultures and hopes
have extinguished and more than ever before, new wars are being plotted and executed6 .

The question of living together in peace, emerged early in the Nigerian National debate as a
result of the numerous violent confrontations among and within some ethnic groups in the
North and South, between some Christians and Muslims since 1967-1970 7. In a survey
conducted by Lewis and Bratton, it reported that, almost half of Nigerians (48.2 %), labeled
themselves with ethnic identity compared to (28.4%) who labeled respect to class and (21%)
who identifies with religious group8 (27). This means that (66%) view themselves as
members of an ethnic and religious group 9.Hence ethnic and religious crises are twin
deadliest epidemics that have wrecked lives and property of citizenry, and even retarded full
integration, democracy and development of the Nigerian State. The paper seeks to examine
nature of ethnic and religious crises in Nigeria since the colonial- British era to date, resultant
causes and effects of ethnic and religious crises in the Nigerian context and some
recommendations would be made on how to tackle the nagging menace.
Conceptual Clarification
Ethnicity
Ethnic is connected with or belonging to a nation, race or people that shares a cultural
tradition10. Ethnic refers to also a common view or identity which portrays common interest
in every ethnic society. Ethnic is also viewed to mean reflection of social relation and ideas
of tribal identification11.
6
Kachii Marie M., The Tiv-Jukun Ethno-Religious Conflict in Taraba State: An Ethnographic Survey
(Makurdi: Obeta Continental Press, Nigeria, 2019), 1.
7
Kukah Mathew Hassan, Democracy and the Society in Nigeria (Ibadan: Spectrum Books, 1999), 94.
8
Kuka, 94-95.
9
Lewis Peter and Bratton, .Attitudes Towards Democracy and Markets in Nigeria: A Report of A National
Opinion Survey January-February (Washington DC: Foundation for Election Systems and Management
Systems International, 2000), 27.
10
Lewis, Peter and Bratton, .Attitudes Towards Democracy and Markets in Nigeria: A Report of A National
Opinion Survey January-February (Washington DC: Foundation for Election Systems and Management
Systems International, 2000), 27.

11
Hornby A.S., Oxford Advanced Learners Dictionary, New 7 th Edition (Oxford: Oxford University Press,
2010), 500.
 Religion

Religion is of Latin origin, it is derived from the Latin words ‘Religio and Religo’ meaning
sacredness, purity or fear of the supernatural. While ‘Religo’ on the other hand means to hold
together, to bind or fasten. It is from these two words that religion is derived and used to
represent a binding relationship between the human self and some supernatural forces or
ultimate realities which man feels dependent upon for some benefits 12.Also “religion denotes
man’s experience, awareness, attitude, recognition, conception and understanding of the
existence of the supernatural or interaction with them 13. Religion is further defined as a social
institution of supernatural beings and the relation of human beings14.

Integration
Integration refers to unity or bond. In another succinct definition it is the state of being in
agreement and working together; the state of being joined together to form one unit 15.
Integration is also seen as that social process which tends to harmonize and integrate diverse
and conflicting units, whether those units to be elements of personality, individuals, groups or
larger social aggregations16
Democracy
The origin of democracy can be traced back to the Greek City State of Athens. The
democratic idea of Government responsible to governed, of trial by jury and of civil liberties
of thought, speech, writing and worship have been stipulated by the Greek
history .Democracy is derived from the two Greek words “demos” (demos) the people
“kpatiav” (kratein) to rule, which translated to mean a form of political system in which the
people of a country rule themselves. It is basically a system of government where free and
equal right of participation of every person is unhindered by sex or state of birth17.
Causes of Ethnic and Religious Crises in Nigeria

12
Esthons Faith I. and Ima-Abasi-King Blessing, “Ethnicity, Religion and Sustainable Development”
SWEM Journal of Religion and Philosophy,( 4.1),(July, 2014):12.
13
Anyacho Ernest O., Essential Themes in the Study of Religion (Obudu: Niger Link Printing and
Publishing, 2005), 1.
14
Gbenda Joseph S., African Religion and Christianity in a Changing World: A Comparative Approach
(Nsukka: Chuka Educational Publishers, 2006), 1.
15
Hornby A.S., Oxford Advanced Learners Dictionary, New 7th Edition (Oxford: Oxford University Press,
2010), 1631.
16
Fairchild Henry Pratt (ed), Dictionary of Sociology (Totowa, New Jersey Littlefield, Adams and Co,
1966):256.

17
Fairchild, 159.
 There have been several causes of ethnic and religious crises in Nigeria, which contribute to
the challenges of integration, democracy and development in contemporary Nigerian state.
Thus, some of causes of ethnic and religious rises in Nigeria are thus examined as:
Colonial Policies, Practices and Attitudes
Colonial policies, practices and attitude are architects of administration which established a
strong knot of ethnic showcase of superiority and inferiority in Nigerian landscape. The
colonial administrators gave birth to ethnic and religious affiliations as a method of divide
and rule, which they succeeded in achieving. As observed also, the menace of ethnic and
religious crises has continued to plaque integration, democracy, and development of the
country since independence till date18.
Hence, the colonial materials on the historicity of many ethnic groups in Nigeria were false,
inaccurate and seriously distorted to a brim of total collapse. One clear instance is the gradual
domination of the non-Muslim areas of central Nigeria, Jos, and the Riverine basins of
(Niger-Benue), the establishment of emirate enclaves within the vast territories occupied by
the non-Muslims (Christians). Another gory continuity of the root cause of Nigeria persistent
ethnic and religious crises is the political recruitment into the House of Representatives
(Lagos) by the same colonial administration of 1946-1950 which was equally done through
emirate system. However, the two legislative House that were in Kaduna and Lagos were
mostly dominated by the ruling classes of the Muslim emirates 19. Abubakar Imam in 1946
raised an observation on the fate of ethnic and non-Muslims groups that were considered
inferior as shown in Richard Constitution where he buttress thus:

The pagans comprise nearly one third of the whole population of the Northern provinces.
Only the more important emirs are to meet in the House of chiefs and it is chiefly their
nominees who are to set in the house of representative. The minority of pagans would have
no representative. However, they are to get a fair hearing under the new constitution 20.

As similarly also observed, Abubakar Imam was vehemently ignored by the Colonial
administration members into the House of Assembly and House of Representatives were
mainly recruited by colonial administration, and the emirs and the parliamentarians who had

18
Chidili Bartholomew, “Democracy as an Expression of African Traditional Value” in Gadfly Magazine,
(5.10),(2008/2009), 9.
19
Kachii Marie M., The Tiv-Jukun Ethno-Religious Conflict in Taraba State: An Ethnographic Survey
(Makurdi: Obeta Continental Press, Nigeria, 2019), 1.

20
Ojo G.A., “Religion and Politics in A Pluralistic Society” in Shalom Proclaim Peace, (5.2), (1987): 113.
 governed Nigeria without any political organ until 1951. Thus, the account of the conduct of
Kano election by Sharwood Smith who served as the electoral officer was one outstanding
example. The administration had already selected its leaders but just needed the
manipulations of votes to confirm its leaders. This scenario is an emergent of the formation of
Northern People’s Congress and the subsequent emergence of the two parliamentarians as
leaders, they are, Sir Abubakar Tafawa-Balewa and Sir Ahmadu Bello, the first prime
minister of Nigeria in 1957 and the first premier of the North Nigeria. Thus, the continual
ethnic and religious conflict and confrontation between Muslims and non-Muslims groups
from 1946-1965 and to date was initiated by the colonial masters for their selfish interest 21.
Poverty
Poverty is said to exist when people lack basic means to satisfy their needs 22 . Furthermore,
poverty has various manifestations including lack of income and productive resources
sufficient to ensure sustainable livelihood, hunger and malnutrition, ill health, limited or lack
of access to education and other basic services, increased morbidity and mortality from
illness, homelessness and inadequate housing, unsafe environment, social discrimination and
23
exclusion .
These promoters of violence are being investigated by the quest to find food and shelter 24. It
is worth knowing that, at the beginning of the twenty first century, more than 1.1 billion
people in the world over are living in “extreme” poverty. This is a categorical figure created
by social scientists indicating that people at this direction and level of need are subsiding on
less than US $1 a day. In recent report by the United Nations Development Programme,
(UNDP), and Nigeria is ranked 171st on its index of national development, with more than 70
percent of the population living in extreme poverty25 .

21
Esthons Danjuma and Danbaba, “Politicization and Commercialization of Religion: Implications for
Christianity in Contemporary Nigeria” in Inter-Disciplinary Journal of Arts and Humanities. Published
by Faculty of Arts, Taraba State University, Jalingo, (1.1), (January, 2021):187.
22
Kass Anthony, et al.,“Poverty in African: Man Made or Divine Curse?” in NACATHS Journal of African
Theology, ( 19), (2009).
23
Nanna Oyeka and Ikegbusi, Njideka, “Towards the Management of Poverty Alleviation for Sustainable
Development in Nigeria” in Ejikemeuwa J. and Peter Okoye (eds).Society and HUMAN Development.
Essays in Honour of J.A Akam. Anambra: Boppeco Publishers, 2017: 259.
24
Alubo O., “Nation Building in the 21 st Century” in West African Politics: Dynamic And Challenges in
AECAWA Inter Religious Dialogue Commission (ed). Joseph Kenny, (Ibadan: AECAWA Publication,
2003):20.

25
Kass Anthony et al., “Poverty in African: Man Made or Divine Curse?” in NACATHS Journal of African
Theology, (19), (2009):8.
 Unequal Distribution of Basic Amenities
Lack of equitable distribution of basic infrastructural amenities is responsible for ethnic and
religious crises in Nigeria. In Nigeria, some areas have more presence of government
institutions and ministries than others simply because of domination and marginalization.
Due to political manipulation and favoritism in the provision of basic amenities as well as
sales of plots of land or annexation by government is responsible for ethnic and religious
crises in Nigeria26. The social structure and economic amenities inherited from colonial
administration favored only few classes of people. Hence it has placed many ethnic groups at
a disadvantaged position27.
Tension also occurs when there is oppression and domination of educational needs 28. It is an
evident case that, agitation for ethnic and religious affiliation gave birth to emergence of
incessant ethnic and religious crises bedeviling integration, democracy and development the
Nigerian society today29.
Attitude and Chauvinism of Some Groups
There is the megalomania of certain ethnic and religious groups who consider the welding of
political power in Nigeria as their exclusive preserve. For them, other groups of people have
no right or title to certain national positions of power 30. The Fulani think it is their right, the
Yoruba, Igbo, and host of other ethnic groups also make such claim of rights too. For
instance, the Jukun and Fulani and Tiv ethnic groups in Taraba are at logger heads with one
another because of farm land, indigenization. The Tiv are denied political participation and
even residency in parts of Bali, Takum, Wukari, Tella, Gassol, same also applies to the
Muslims, whose religious places of worship and business premises are targets of attack
during ethnic and religious crises in southern Taraba especially Wukari. While Jukun also
think it is their birth right to defend their land from grabbers and Islamic fundamentalists. The
Fulani claims is their right too to put their cattle on the farm of the native without being
harassed, and on any slightest confrontation, crises erupt leading to destructions of lives and
property of the citizenry.
Poor Parenting
26
www.action.org/org/commentary “Poverty” Retrieved (10th August, 2022).Web.
27
Katsina Robert I., Religion and Social Change At A Glance (Makurdi: J.C. Igbabee Printing Press, 2019),
40.
28
Ojo G.A., “Religion and Politics in A Pluralistic Society” in Shalom Proclaim Peace, (5.2), (1987): 117.
29
Ojo, 115-116.
30
Ojo G.A., “Religion and Politics in A Pluralistic Society” in Shalom Proclaim Peace, (5.2), (1987): 115-
117.
 The family is the microcosm of every society31.Poor parenting is also one of the nursery beds
for ethnic and religious crises in contemporary Nigeria. As we all know, the home is the
child’s first teacher. It is there that the child learns good values of moral formation as well as
bad values which he or she later translates in the society. Thus, what the child at this level
acquires as part and parcel of his moral and social life later translates it to the outside
world32.As observes again; children copy bad behaviors from home and later translate it in the
society which is indeed very lamentable33.
Peer Group Pressure
Peer pressure is therefore a force that gravitate friends to come together and most times for
evil or negative tendencies34. There is also the desire to belong or fears being rejected have
led many youths to instigate ethnic and religious crises on the Nigerian landscape. Some peer
group lack the strong will to say no to mindsets instigating ethnic and religious crises because
they fear being isolated35. As also observes, peer group influence becomes imperative for
members to be associated with their friends, which responsible for fueling ethnic and
religious crises today in Nigeria36.
Derogatory Utterances

Derogatory utterances and statements are nursery beds of ethnic and religious crises in
Nigeria. For instance, prior to the independence of Nigeria, when Sardauna was made the
Vice president of the world Muslim league or Congress, he addressed a gathering by making
spurious claims to the effect that… “I have by the grace of Allah been able to convert some
60,000 non-Muslims in my region to Islam within a period of five months… throughout the
region there are over a million of Koranic schools scattered about in every corner of towns
and villages. I hope that, when we claim Nigeria we will go further a field in Africa. Such

31
Martins Hosea Nakina and Tonga Joy Isaiah, “The Moral Consequential of Exhibitionism on the
Nigerian Society“in Jalingo Journal of Christian Religious And Societal Research, (2 .1), (October
2017):115.
32
Ogueche, Ambrose O. et al., “The Dangers of individual dressing among Christian Youths in the
Nigerian Society” in ,Jalingo Journal of Christian Religious Studies And Societal Research, A
Publication of the Department of Christian Religious Studies, Faculty of Arts, Taraba State University
Jalingo,(1.2), ( October, 2017):169.
33
Zaka Ahuche Peter, “Religion and Inter Faith Cooperation as Tools for Securing Peace and Youth
Development in Northern Nigeria” in Jalingo Journal of African Studies. A Multi-Disciplinary Journal of
the Department of History and Diplomatic Studies, Taraba State University, Jalingo-Nigeria, (11.3),
(2022):44.
34
Ogueche et al, 171.
35
Ogueche et al,171
36
Sarwuan Daniel Shishima and Apenda Anthony Z, Moral Philosophy and Discipline: The Nigerian
Experience (Makurdi: Obeta Continental Press, 2004), 539-542.
 statements are melancholic and devastating to the integration, democracy and development of
Nigeria. In Wukari and Takum Local Governments, the Jukun will vehemently tell their Tiv
brothers that they are settlers and farmers but not indigenes of the Local Government despite
their grand parents settled there hundred of years and they have been given birth there. The
Fulani and the Mambila, Kaka and other ethnic groups in Sardauna Local Government of
Taraba State claims many lives and property of citizenry some years back.
The Mass Media
The mass media is media of mass communication which comprises the press, radio,
magazine, cosmic booklets, television, internet, Whatsapp, You- Tube, Face Book, Internet,
Television, radio, newspapers, posters, magazines and pliers which reach large heterogeneous
audience37. Hence, the Mass Media is also one of the effective organs where views are
reported or promoted on ethnic and religious crises, which impedes realization of integration,
democracy and development in contemporary Nigeria. Thus, continue news of ethnic clashes
between Fulani and natives of Ussa, Bali, Lau, Wukari and Takum and some surroundings
villages in Taraba State and other places which have claimed more than 23 policemen and
over two hundred lives loss were reported through the use of mass media. For instance, Boko
Haram insurgency in the North East and some other violent groups report their heinous
activities using the mass media38. Hence, the role of the mass on ethnic religious conflict
cannot be underestimated.
Effects of Ethnic and Religious Crises on Integration, Democracy and Development in
Contemporary Nigeria
No existing eyes would deny that ethnic and religious crises have not affected full
integration, realization democracy and development in contemporary Nigeria. Some of these
resultant effects are thus examined:
I. Ethnic and religious crises have contributed in creating religious, social, political and
economic intolerance among fellow brothers, sisters, neighbours, friends, tribes and even
colleagues. However, Nigeria has been experiencing disunity, lack of benefits of democracy
leading to under development due to persistent promotion of un-virtuous culture of hatred, in-
tolerance and rampant abuse of human dignity and potentials 39. Furthermore ethnic and

37
Paden J.N.N., Ahmadu Bello: Sardauna of Sokoto. (Zaria: Huhahuda Publishing Company, 1986), 539-
542.
38
Sarwuan Daniel Shishima and Apenda Anthony Z, Moral Philosophy and Discipline: The Nigerian
Experience (Makurdi: Obeta Continental Press, 2004), 6.
39
Rock FM, News (1st August, 2022).
 religious crises have compounded to the problem of political identity in Nigeria today 40.
Thus, such ethnic and religious bigotry as an aspiration has given a distorted notion, function
of the Federal to local legislature, thereby affecting true united and developmental developing
nation today41 .
II. Ethnic and religious crises affect true and authentic practice of religion. Hence,
authentic religious practice saves a nation. But in Nigeria’s case, ethnic and religious
chauvinism culminate in crises leading to deteriorating of moral and spiritual lives of the
people.
III. Another effect of ethnic and religious crises is that, serenity of conducive
environment for business is been affected due to crises which spread like wild fire to other
places. For instance, herdsmen militia and Boko Haram militants in Borno, Yobe, Kano,
Sokoto, Taraba, Benue, Enugu, Nassarawa and Plateau States have indeed destabilized
investors and business owners from kick starting and employing thousands of youths for
national development.
IV. Many lives and property were lost and many people became internally displaced (I.D)
and find shelter in refugee camps and Government Schools across affected states like Taraba,
Benue, Plateau, Adamawa, Borno, Yobe, and others. Because of the resultant effects of
ethnic and religious crises, insecurity too has been compromised which paved way for rivalry
and disintegration till day.
V. Ethnicity and religious bigotry are evil catalysts yielding to Nigerian multi-faceted
crises especially in Taraba, Gombe, Bauchi, Plateau, Kaduna, Kano and Borno States to
mention but a few. Thus such crises lead to disintegration and underdevelopment of the
country, and even family and friendly ties are stampede.
VI. Ethnic and religious affiliation is on the increase, and this can be noticed on the
placement of ethnic and various religious meetings at slated times and venues of students’
academic, social and religious events in our tertiary institutions of higher learning today. 42.
Recommendations
Following the causes of ethnic and religious crises in the Nigeria context, the paper makes the
recommendations:
40
Ekele Attah Philip, “National Unity and Transformation through Religious Interactions Nigeria” in
Kashere, Journal of Christian Religious Studies (CRS Unit), Federal University of Kashere, (l.1),
(2019):232.
41
Ojiako G.O., “First Years of Nigerian Ex-presidency: Success or Failures” in Daily Times of Nigeria
(1983):110.

42
Onuh Ameh, “Democratic Virtues in Short Supply in Nigeria”in The Gadfly, .(4:5),(1997):27.
 Sir Abubakar Tafawa Belewa, Nigeria’s first Prime Minister, who headed the regional
pressure about Federal system of Government made a similar integrating statement thus:

“I am very pleased that we all agreed that the Federal system of government is the only basis
on which Nigeria can remain united. Hence, the conditions under which the different tribal
communities live in this country. Unity in diversity is the source of great strength and we
must do all in our power to see that this Federal system of government is strengthened and
maintained”43.

I. There should be equitable power sharing formula and infrastructural amenities among
the diverse existing ethnic groups in Nigeria from Federal to Local levels. Hence each group
should be administered with basic necessities of life like electricity, good road network in
order to curtail any further ethnic and religious crises
II. Ethnic and religious groups should learn to trace their roots and discover where the
concept of love and integration were lost with the view to rebuilding what was destroyed by
colonial policies and arrangements of divide and rule, which has degenerated into ethnic and
religious crises as challenges to integration, democracy and development in the Nigerian
context.
III. Religious and relevant stake holders should learn to preach love, tolerance at their
various gatherings. They should be ambassadors of peace, integration, democracy and
development of the country, which is multi ethnic and religious in nature.
IV. Punitive measures should be put in place by Government and other relevant
traditional rulers on how to deal with people inciting ethnic and religious crises. Those
saddled with administering punishment should not also compromise the confidence reposed
in them in favour of either their religion or ethnic group.
V. The dice of ethnic and religious crises should not be allowed to continue to roll
leaving its marks on lives and property of the citizenry there by leading to disintegration and
underdevelopment of the country.
VI. The search for integration, democracy and development in Nigeria today is against the
dreadful impact of ethnic and religious crises should be sponsored and presented during
debates, symposiums, conferences and even broadcasted on both electronic and print media
for the integration and development of multi ethnic and plural religious society like ours.
Conclusion
43
Imojime Titus Ter, “Richness in Diversity” in The Gadfly Magazine,( 1995):42.
Nigeria is a multi-ethnic and religious society where ethnic and religious crises found its root
from the colonial master’s ideologies of administration. Ethnicity is the bond strength of the
Nigerian society. Hence, variant ethnic groups need to play significant contributive roles in
the defense of territorial integrity of Nigeria; its economic, social, religious, integration,
democracy and development, which are tearing apart due to nagging ethnic and religious
crises. Religion also denotes man’s experience, awareness, attitude, recognition, conception
and understanding of the existence of the supernatural or the interaction with them should not
be an ardent instrument for securing physical, social, economic and spiritual well-being of the
Nigerian State alone.
There is need for the recognition of variant existing ethnic and religious faith -groups in
Nigeria to respect one another and even promote full dignity and tolerance of each religion
without any bias or restriction. There is no doubt that ethnic and religious crisis owed its
genesis from the British colonial administrative style of leadership, and other socio-economic
and religious affiliated reasons. Hence, it is a collective duty of multi-ethnic and religious
Nigerian society to agitate for integration, democracy and ensure development of the
Nigerian nation. As a people found in habiting an entity comprising of heterogeneous ethnic
and religious groups, we owe it a duty to respect, tolerate, love one another in the furtherance
and realization of integration, democracy and development of our dear and democratic
country now and in the future.

Endnotes
Alubo O., “Nation Building in the 21 st Century” in West African Politics: Dynamic and
Challenges in AECAWA Inter Religious Dialogue Commission (ed). Joseph Kenny, (Ibadan:
AECAWA Publication, 2003).

Anolifo Raymond et al, “Church and Politics: Setting the Stage Right” in NACATHS
Journal of African Theolog, ( 17), (2007).
Akombo Elijah I, “Ethnic Conflicts in the Middle Belt Region: Interrogating the Genesis of
the Crises of the Tiv and Jukun in Former Wukari Federation” in Inter-Disciplinary Journal
of Arts and Humanities (IJAH) Published by Faculty of Arts, Taraba State University,
Jalingo, (1.1),(January, 2021).

Anyacho Ernest O., Essential Themes in the Study of Religion (Obudu: Niger Link Printing
and Publishing, 2005).

Chidili Bartholomew, “Democracy as an Expression of African Traditional Value” in Gadfly

Magazine, (5.10), (2008/2009).

Esthons Faith I. and Ima-Abasi-King Blessing, “Ethnicity, Religion and Sustainable

Development” in SWEM Journal of Religion and Philosophy, (4.1), (July, 2014).

Esthons Danjuma and Danbaba, “Politicization and Commercialization of Religion:

Implications for Christianity in Contemporary Nigeria” in Inter-Disciplinary Journal of Arts
and Humanities. Published by Faculty of Arts, Taraba State University, Jalingo, (1.1)
(January, 2021).

Ekele Attah Philip, “National Unity and Transformation through Religious Interactions
Nigeria” in Kashere, Journal of Christian Religious Studies (CRS Unit), Federal University
of Kashere, ( l.1), (2019).

Fairchild Henry Pratt (ed)., Dictionary of Sociology (Totowa, New Jersey Littlefield, Adams
and Co, 1966).

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