The health care industry in Nigeria is increasingly grappling with challenges of meeting end users’ requirements and expectations for quality antiretroviral therapy (ART) service provision. This study sought to explore and describe the quality of antiretroviral therapy in public health facilities in Nigeria and the perceptions of the end users. A descriptive qualitative research design was used in the study in order to generate ideas from end users for improving quality of ART service provision, and prompt additional research activities. Unstructured focus group discussions were conducted with end users (n=64) in 6 locations across the 6 geopolitical zones of Nigeria. Data was analysed using the framework approach because it reflects the original accounts and observations of the end users and the Weft QDA version 1.0.1 software to validate the results. Findings revealed that end users were satisfied with uninterrupted antiretroviral drug supplies, courtesy treatment, volunteerism of support group members and quality counselling services. End users expect public health facilities to accept diagnostic results from collaborating facilities, implement continuous quality improvement (CQI), maintain clean and adequate health infrastructure, reduce end user waiting time, reduce stigma, comprehensively assess end users during each clinic visit and ensure uninterrupted ART services. They also expect effective collaboration between healthcare providers and support group members, to enhance the quality of life of people living with HIV (PLHIV). End users identified the following as quality gaps in ART service provision: weak health facility leadership, non-attractive ART service infrastructure, frequently interrupted laboratory services, demotivated and inadequate health care workers, long waiting time, interrupted medicine supplies and inadequate procedure for complaints management. In conclusion, the following recommendations were proffered: deploy and train additional health care workers, integrate ART into regular health services, improve supply chain management of health commodities, and reduce end user overload in clinics. Finally, a best practice guideline for the provision of end user focused ART service provision was developed. / Health Studies / D.Litt. et Phil. (Health Studies)

Ways of managing organizational conflict are as varied as its causes, origins and contexts. The purpose of conflict management, whether undertaken by the parties in conflict or whether involving the intervention of an outside party, is to affect the entire structure of a conflict situation so as to contain the destructive components in the conflict process (e.g. hostility, use of violence) and help the parties possessing incompatible goals to find some solution to their conflict. Effective conflict management succeeds in (1) minimizing disruption stemming from the existence of a conflict, and (2) providing a solution that is satisfactory and acceptable. In line with Ikechukwu Eze (1999), the culture of the people has a strong influence on the behaviours exhibited by such people in the organizations which they work. No wonder then why we took the cultural perspective in trying to understand the best ways of managing the dysfunctional Organizational Conflict. In this work we looked at the background of study and stated the problems from where the objectives of the study were derived. The relevant research question and significance of the study were also postulated. The researchers went ahead to lay the theoretical foundation of the study by reviewing some related and relevant literature on the topic. In chapter three, we presented a methodological framework which put in place the various methods, procedures and techniques through which the study was conducted, these include: the source of data collection, methods of data collection, population of the study, sample of the study, and method of data analysis. The data collected were analyzed and the following results emerged: i) Swedish bosses are democratic, always using their intuition and striving for consensus in their organizations. On the other hand, Nigerian bosses are autocratic, assertive and decisive. ii) In Sweden, the wide in salary between the top and bottom of the organization is very narrow. The reverse is the case in Nigerian organizations where the wide in salary between the top and bottom of the organization is very high. iii) In Swedish organizations, privileges and status symbols for managers are frowned at, task prevails over relationship, and hierarchy in their organizations means an inequality of roles established for convenience. On the contrary, in Nigerian organizations, privileges and status symbols for managers are popularized, relationship prevails over task, and hierarchy in their organizations reflects the existential inequality between higher-ups and lower-downs these. iv) In Swedish organizations, management is seen as management of individuals. The reverse is the case in Nigerian organizations where management is mainly seen as management of group. v) In Swedish organizations, conflicts are resolved by compromise and negotiation. But in Nigerian organizations, conflicts are basically resolved by: fighting them out; avoidance and smoothing. vi) Swedish employees have emotional need to be busy, an inner urge to work hard. They as well have a natural drive for precision and punctuality. In comparison, the Nigerian employees feel comfortable when lazy, or hard-working only when needed. They try to learn being precise and punctual. vii) Finally Swedish employees have average tolerance of deviant and innovative ideas and behaviour, through this way functional conflict and the gains that come with it are in check. However, Nigerian employees have high tolerance of deviant and innovative ideas and behaviour. In as much as this is good for the growth of the organization, but the functional conflict that comes with it if not properly harnessed can lead to dysfunction conflict. Based on the findings highlighted above, the following are the recommendations proffered by the researchers:- Since it is almost impossible, to manage conflicts without taking into cognizance the culture in which they emanate, Nigerians on the long run should embark on cultural transformation which should gradually permeate into their organizations, this they do by borrowing a leaf from their Swedish counterparts. By so doing, this will radically reduce the incidence of conflicts in the Nigerian organizations. In addition, Nigerian employees/managers and bosses should continually encourage settling conflicts arising in their organizations through compromise and negotiation. / +4531872444, richy042@yahoo.com

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Nigeria, the most populous country in Africa, is bedevilled with various conflicts which have been exacerbated by the multiplicity and diversity which characterize the nation. The country is a multi-ethnic, multicultural, multiregional and multi-religious society. And while such arrays of features are not peculiar to Nigeria, managing them has greatly propped up various conflicts, with religious conflict emerging as one of the most devastating of all. It would appear as though, more than any other single issue, religious conflict has become a threat to national cohesion, stability and development. It has led to fears, suspicions, unrest; mass displacement of people, destruction of lives and property; consequently leading to major set-backs for nation building. The three main religions of Nigeria are the Indigenous Religions, Islam and Christianity, with Islam and Christianity having almost equal strength of adherence. While the indigenous religions have generally been tolerant and accommodating of the two “guest” religions, contestations and incessant violent clashes have characterized the relationship between Muslims and Christians, particularly in Northern Nigeria, and this has been on the increase in frequency, intensity and sophistication. This situation has led to the emergence and deployment of numerous approaches towards transforming conflicts in order to ensure peaceful co-existence of all the people. The task of this thesis is to contribute practical, theological reflections to the ongoing search for how Nigeria will end the undesired religious conflict between Muslims and Christians and build a peaceful and harmonious society. To do this, John Paul Lederach’s conceptual framework for conflict transformation was adopted and explained in chapter one; and two religious conflicts which took place in the Northern Nigerian cities of Jos and Maduguri were empirically investigated through intensive fieldwork. A review of relevant literature was carried out in chapter two and an elaborate explanation of the socio-scientific and theological methodologies adopted for the research was presented in the third chapter. In order to establish the causes, manifestations and consequences of the conflicts, chapter four and five explored their remote and root causes. Because this research is grounded on the assumption that religion is not just a source of conflict, but a resource for peace, and on the contribution of faiths to contemporary public debates, it provides a new approach which challenges the religious institutions, particularly the Church, through its pastoral ministry, to become actively involved in the transformation of conflict in the nation. The research holds that the greatest contribution of religion to the quest to transform religious conflict in Nigeria is through a practical theology which should be demonstrated in both spirituality and strategy. As such, and based on empirical findings from the zones of conflict, a theology of hospitality is suggested in chapter six, as a gradual but effective method of transforming relationships between Christians and Muslims in Nigeria. While the approach does not preclude other approaches, it offers the enormous resources, possibilities and opportunities, ingrained within the religious domain for conflict transformation in contemporary Nigerian society. The strategies for achieving the desired transformation of the situation of conflict on short and long-term basis through the theology of hospitality are suggested in the seventh chapter.

The Christian Church has undergone a process of institutional transformation since its establishment almost two thousand years ago. This transformation has changed an originally fluid and charismatic organisation into an hierarchical one, with its leadership (Roman Catholic) entrusted only to the ordained clergy. This type of Christian Church brought to Nigeria by the early catholic missionaries has both its advantages and disadvantages. Among the advantages is the increasing membership of the Roman Catholic community and the increased production of indigenous priests. However, the strategy of early missionary evangelisation marginalised the role and effectiveness of the Catholic laity in Church activities. Thus, the management of the Church as an organisation is wholly in the hands of the ordained. However, the continued worldwide decline in the recruitment and number of priests, and the unfavourable priest-to-laity ratio - particularly in Nigeria - both indicate a need for a change. Furthermore, the influence of both celibacy and contemporary social factors (for example, the unwillingness to enter a life-long relationship that priestly and religious life demands), and the innovation which the Second Vatican Council advocated all cast doubt on the viability of the continuation of the status quo. These issues, therefore, make - greater, involvement of the Christian faithful in Church management and leadership inevitable, particularly in those countries like Nigeria where the demand for priestly ministration is on the increase, and the laity are increasingly willing to use their pneumatic gifts within the Church. These (pneumatic gifts) are the spiritual and other gifts received by baptised members, and include preaching, administration and prophecy. It is the manner of the laity's involvement on the universal and arch/diocesan levels that are explored in this thesis. The thesis also examines the major factors that contribute to the shortage of priests, and candidates for priestly and religious life, and explores the arguments for and against the continuation of the existing ecclesiastical law of clerical celibacy. Some recommendations are suggested that could ensure that the Roman Church continues to be relevant in the contemporary time to Catholics everywhere both on the universal and arch/diocesan levels. For the archdiocese of Lagos, Nigeria, the need to reorganise the archdiocesan structure is highlighted, as is the possibility of introducing some 'new' ministries particularly to involve the many pneumatically gifted laity is offered. Finally, it is argued that if the initiatives engendered by the Second Vatican Council were followed through, the conclusions and recommendations arrived at in this thesis are inevitable, and the Roman Church could either generously initiate these changes now or allow the changes to force themselves upon the Church in the future.

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