During the course of the project, a number of religious leaders, both Muslims and Christians, were involved in discussions around the issue of religious hatred and violence. The discussions revealed very considerable tensions not only between the religions but within them, at times resulting in intra-sectarian violence. These occur between Catholics and Protestants, as well as between the mission-based churches and Pentecostals, especially the new charismatic churches. Similarly, among Muslims there are tensions between Sunni and Shia, as well as between the Sufi brotherhoods, the majority Izala sect, and other minority sects.

Often these are based upon popular misunderstandings about the other religion and its relationship to violence. For both Islam and Christianity claims were made that they were essentially peaceful religions. However, neither side really believed this as evidence has shown militancy on both sides in Nigeria, as well as elsewhere in the world. It was particularly striking that Christian ministers were able to express the belief that ‘peace is in the blood of Christians’ at the same time as describing violence that had been carried out by Christian clerics, not only by lay members of the community.

There were a number of particular issues that caused daily frictions, such as one group or other occupying roadways in town and thus blocking them for traffic. However, from the Christian perspective, the greatest cause for friction comes from the so-called indigeneity laws – laws that declare certain ethnic groups in each Nigerian state ‘indigenes’ and thus prevents members of all other groups from formally being considered indigenous. These laws are being applied more narrowly today than ever before and in Kaduna this is now penalising Christians since even those members of local Christian tribes who technically count as indigenes are often refused certificates by local government officials. It is said that since Hausa Muslims are counted as indigenes in Kaduna even citizens of Niger who are illegal immigrants in Nigeria may have indigene status when Nigerian citizens do not. Meanwhile, Hausas are not of course indigenes in the southern states, which means that the indigeneity laws also disadvantage them albeit from the Kaduna perspective indirectly.

While many clergy did express considerable levels of anger and distrust of member of the other religion, a few are making serious attempts at reconciliation. Several organisations have been formed in Kaduna with clergymen from both religions. Senior imams as much as senior churchmen have expressed concern at the situation. The Anglican Archbishop of Kaduna, the Reverend Josiah Fearon, expressed his opinion on the situation in Kaduna and northern Nigeria more generally.

Interview with the Anglican Archbishop of Kaduna, the Reverend Josiah Fearon

Source

Human Rights Watch (2006) “They Do Not Own This Place”: Government Discrimination Against “Non-Indigenes” in Nigeria, HRW, Volume 18, No. 3(A). http://www.hrw.org/sites/default/files/reports/nigeria0406webwcover.pdf