Thesis (MTh)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: Dysfunctional exclusion between Christians and Muslims in Northern Nigeria in general, and Gombe State in particular, is understood to be a trigger of religious crises in Northern Nigeria. History has shown that Northern Nigeria has been experiencing religious crises from 1980 to the present. The crises have grossly affected the relationship between these two religious groups, despite the fact that they all live in the same community and in some cases in the same family. The reoccurrence of religious crises has created fear and suspicion of one another between the adherents of the two religions, thus giving more ground to the practice of dysfunctional exclusion. In 1999, the Nigeria Supreme Council for Islamic Affairs (NSCIA) and the Christian Association of Nigeria (CAN) formed a forum, called the Nigeria Inter-Religious Council (NIREC), for the purpose of tackling the problems of dysfunctional exclusion and religious crises between Christians and Muslims. Dialogue is one of the most relied approaches adopted by NIREC in addressing the challenges. Unfortunately the application of dialogue among the Christians and Muslims in Gombe state has not been effective as the problem of dysfunctional exclusion persist. This calls for reconsideration of the application of dialogue or to consider an alternative approach which will effectively deal with the dysfunctional exclusion among the two religious adherents in Gombe state. As a contribution to the fight against dysfunctional exclusion, I suggests a co-pathic approach. The research question is can co-pathy effectively contribute in addressing the challenge of dysfunctional exclusion within Christian/Muslim relationships? This will be answered with a focus on the outlined goals of the research following the methodology of Richard Osmer (2008) – the four tasks of practical theology. First, the descriptive-empirical task; this task answers the question what is going on? It examines the practice of dysfunctional exclusion among the Christians and Muslims. Second, the interpretive task, which answers the question why is this going on? This will discuss the concept of co-pathy, and its relevant application to the Christian/Muslim relationship. Third, the normative task; this task answers the question what ought to be going on? It explores a co-pathic theological foundation for interreligious understanding. And lastly, the pragmatic task answers the question how might we respond? This presents, in the concluding chapter, the contribution of the research to the fight against dysfunctional exclusion. The research will create an awareness of a pluralistic religious society and the need for interreligious understanding and consciousness. Co-pathy will be used as a point of convergence between Muslims and Christians and will stand at the centre of their relationships, as both religions recognise and value the virtue of co-pathy. This will motivate the life of togetherness in passion, thus paving the way for the recognition of each other‘s religion with regard, tolerating religious practices, and considering one another as members of the same community without religious segregation. The research is significant, as the issue of dysfunctional exclusion dehumanises and triggers religious crises, which have claimed many lives in the northern states of Nigeria. / AFRIKAANSE OPSOMMING: Wanfunksionele uitsluiting onder Christene en Moslems in Noord-Nigerië in die algemeen, en in Gombe Staat spesifiek, gee aanleiding tot godsdienstige krisisse in Noord-Nigerië. Die geskiedenis toon dat Noord-Nigerië sedert 1980 godsdienstige krisisse ervaar. Hierdie krisisse het 'n groot effek op die verhouding tussen hierdie twee godsdienstige groepe, ten spyte daarvan dat hulle almal in dieselfde gemeenskap, en soms in dieselfde gesin, woon. Die herhaling van godsdienstige krisisse het gelei tot vrees en agterdog tussen die navolgers van die twee godsdienste, wat nog meer gronde gee vir die praktyk van wanfunksionele uitsluiting. In 1999 het die Nigeria Supreme Council for Islamic Affairs (NSCIA) en die Christian Association of Nigeria (CAN) 'n forum gevorm met die naam Nigeria Inter-Religious Council (NIREC) om probleme met betrekking tot wanfunksionele uitsluiting en godsdienstige krisisse tussen Christene en Moslems te hanteer. Dialoog is die benadering wat die meeste deur NIREC gebruik word om die uitdagings aan te spreek. Ongelukkig was die toepassing van dialoog tussen Christene en Moslems in Gombe Staat nie effektief nie, aangesien die probleem van wanfunksionele uitsluiting voortduur. Dit vereis dus 'n heroorweging van die toepassing van dialoog, of om 'n alternatiewe benadering te oorweeg wat doeltreffend met die wanfunksionele uitsluiting onder die twee godsdienstige groeperinge in Gombe Staat sal kan handel. As 'n bydrae tot die stryd teen wanfunksionele uitsluiting, stel ek 'n ko-patiese (copathic) benadering voor. My navorsingsvraag is kan ko-patie doeltreffend bydra tot die aanspreek van die uitdaging van wanfunksionele uitsluiting in Christen/Moslemverhoudings. Dit sal beantwoord word deur te fokus op die doelwitte van die navorsing volgens die metodologie van Richard Osmer (2008) – die vier take van praktiese teologie. Eerstens, die beskrywende-empiriese taak; dit antwoord die vraag, wat gaan aan? Dit ondersoek die praktyk van wanfunksionele uitsluiting onder Christene en Moslems. Tweede, die verklarende taak, wat die vraag beantwoord – hoekom gaan dit aan? Hier sal ek die konsep van ko-patie en die relevante toepassing daarvan op die Christen/Moslem-verhouding bespreek. Derdens, die normatiewe taak; hierdie taak antwoord die vraag, wat behoort aan te gaan? Dit verken 'n ko-patiese teologiese fondament vir intergodsdienstige verstandhouding. En laastens, die pragmatiese taak, wat die vraag, hoe kan ons reageer? beantwoord. In die finale hoofstuk stel ek die bydrae van hierdie navorsing voor in die stryd teen wanfunksionele uitsluiting. Hierdie navorsing sal bewussyn skep van 'n pluralistiese godsdienstige samelewing en die behoefte aan intergodsdienstige begrip en bewussyn. Ko-patie sal gebruik word as 'n punt van konvergensie tussen Moslems en Christene en sentraal in hulle verhoudings staan, aangesien beide godsdienste die deug van ko-patie erken en waarde daaraan heg. Dit sal die lewe van samesyn in passie motiveer en dus die weg berei vir die erkenning van mekaar se godsdiens met agting, die verdra van godsdienstige praktyke en 'n beskouing van mekaar as lede van dieselfde gemeenskap sonder godsdienstige afsondering. Die navorsing is betekenisvol omdat die kwessie van wanfunksionele uitsluiting mense ontmens en godsdienstige krisisse veroorsaak, wat al baie lewens in die noordelike state van Nigerië geëis het.

Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1997. / Includes bibliographical references (leaves 431-487).

Project (D. Miss.)--Trinity Evangelical Divinity School, 1990. / Includes bibliographical references (leaves 209-212).

Diss. : Hannover Universität : 1989. / Includes bibliographical references (p. 256-283).

Magister Artium - MA / This thesis follows the course of the Nigerian general strike of 1945 in the Northern provinces, a previously under-researched region. It examines some of the many ways in which the strike has been understood in the academy, focusing in particular on the works of Alkasum Abba, Kazah-Toure and Bill Freund who have regarded the strike as well supported and successful. By employing Ian Phimister and Brian Raftopoulos's analysis of the 1948 general strike in colonial Zimbabwe, this thesis re-reads the narrative of success by bringing to the fore previosuly ignored issues relating to questions of planning, tactics, propaganda, solidarity, leadership, and execution of the strike. This re-reading reveals a considerably more varied and uneven response across and within the different categories of workers than has been previously assumed by scholars. Such unevenness challenges notions of "solidarity" and "steadfastness" attributed to the industrial action, with implications for how workers struggles have been incorporated into wider narratives of decolonization and anti-colonial nationalism.

This dissertation asks how it came to be that Amina Lawal, a peasant woman from Northern Nigeria, was sentenced to death by stoning in 2002 for committing the crime of zinā, or illegal sexual activity, three years after full Islamic sharīah penal law began to be implemented there by way of massive grassroots demand. Each chapter examines a factor I deem necessary to explore this question. Drawing on ethnographic evidence gathered during fieldwork in Northern Nigeria, I first examine "sharīah as social text," concluding that sharīah is thought to offer the radical societal ordering and historical and cultural legitimacy necessary to combat the corruption and poverty associated with the Federal State structure. However, the integration of the stoning punishment into the formative period of Islamic law (1st-3rd AH/ 7th-10 CE centuries), taken up in Chapter two, reveals stoning to have presented theological problems, challenging its reception in contemporary Nigeria as a symbol of stability. Chapter three traces the slow integration of Hausaland into a legalistic milieu identified with an eastward Arab-Islamic epistemic tradition by the eighteenth century, culminating in the Sokoto Caliphate's (r. 1809 - 1903) identification with the Mālikī school of Islamic law. The British arrival in the late nineteenth century ended the Caliphate, changed Islamic penal law, and promulgated the "Native Courts Proclamation," which outlawed the stoning punishment despite its absence during the Sokoto Caliphate. This history is often recalled in contemporary Northern Nigeria, but only recently, as the State weakens and the Muslim north loses political power. Chapter four analyzes Lawal's trial as the stage where the boundaries and mandates of post-1999 sharī'ah are delineated. I call several features of legal argumentation endemic of "post-modern Islamic law": legal reductionism, reliance mainly on primary texts, combining Islamic and constitutional arguments, and eschewing the jurisprudential tradition. These factors combine to make it easier (relative to Islamic history) to mete out stoning. Finally, I examine gender and the Western reaction to the case, arguing that these discourses collude to ironically elide the voice of Amina Lawal, Nigerian women more generally, and the stoning punishment per se.

Every human being applies their acquired knowledge during the interpretation and application of information, but all the humanly acquired knowledge are shaped by the social information processing model as determined by the traditions and values embedded in their culture. Therefore, the transition from information seeking to the application within a person is not completely dependent on cognition but in the current socio-cultural interpretation of that information. The cultural background of every individual often determines the interpretation and the understanding derivable from any information. Human socio-cultural values are the intervening variables during information seeking, and they can be grouped into three, namely psychological, physiological and environmental, but none acts alone during information seeking and application. Hence, culture as a factor must be considered both psychologically and environmentally to understand its impact on IB because culture comprises of both the tangible and the intangible aspects of human life. The aim of this study is to investigate the main reason for the contrasting results of the polio campaign across the north and south of Nigeria. The study adopted a mixed method approach comprising of a semi-structured interview and focus groups for the collection of data that adequately describe cultural variables to determine the aspects of culture directly impacting on IB, such as language, customs, traditions, and religious values which cannot be quantified or counted. The research approach considered IB in its totality and viewed information not only as tools designed by human to enhance communication and conceptualization of realities but also as the means which enabled the achievement of the desired goal for both the providers and the users of information. Therefore, IB was not only viewed from the context or content of the information but from the way people search, receive and utilise information to meet their respective needs. The study considered the how ; the what ; the where and the whom people consult when in need of information or for the explanation about the information received but not understood, to determine the chosen culture group s IB By considering culture from a multi-disciplinary perspective and IB evolutionarily, the study investigates the impact of cultural orientation on IB through the way the people of Nigeria relates with the polio eradication campaign. The study links all the factors of culture, such as language, tradition, and religion to the ways people relate to information, and the findings revealed that culture plays a significant role in the IB of individuals right from the point of the perceived knowledge gap to the point of information application. The language associated with the people s religious belief was also found to be of significant influence on language preference during communication of information, as well as in the process of encoding and decoding of information. Thus, culture did not only impact on IB during information seeking and application but also the language for the communication of information. Cultural orientation significantly impacted on the way people relates to the polio campaign as a consequence of their IB, and this informed their interpretations of the polio campaign and the eventual outcome of the campaign within the north and south of Nigeria.

L'un des défis sécuritaires majeurs auxquels le Nigéria a dû faire face au cours de la dernière décennie a été l'insurrection de Boko Haram dans le nord du pays. L'attention portée par de nombreux chercheurs aux récits relatifs à l'insurrection dans le nord-est, en particulier le Borno, doit son impulsion intellectuelle au climat de violence dont cette zone a été le théâtre. Cette focalisation excessive, aussi valide soit-elle, relègue quelque peu au second rang les recherches pouvant porter sur d'autres zones septentrionales, où les facteurs de risques de l'insurrection sont similaires à ceux du nord-est. Dans le cas particulier de l'État de Sokoto au nord-ouest, la capacité à endiguer la montée des violences perpétrées par Boko Haram s'organise autour du récit d'une synergie sociétale entre différentes communautés. Bien qu'existant en milieu contemporain, cette synergie tire son inspiration de l'héritage historique unique du Sokoto et de son djihad au XIXe siècle, autour duquel certaines communautés se sont tissées. L'étude entière a essayé de permettre une meilleure compréhension des liens entre les récits djihadistes, l'insurrection, les acteurs sociaux locaux, la puissance de l'histoire et l'expérience de la résilience et de la résistance contre l'une des plus célèbres insurrections africaines des dernières décennies. / Over the last decade, a predominant feature of counter-insurgency scholarship in Africa has been the articulation of ideas based on troubling accounts in the north-east zone of Nigeria. The multiple enquiries by scholars owe their intellectual momentum to the sheer level of violence instigated by a group known as "Boko Haram". Few studies focus on the (counter-) insurgency narratives linked to states in other northern Nigerian zones where the Boko Haram crisis reached and where there are indeed risk factors for insurgency. Using the case of Sokoto, a state in Nigeria's north-west zone, this study addresses the principal question of what intervening variables have deterred a fuller expression of the Boko Haram crisis in Sokoto's societal context. In the particular case of Sokoto, the capacity to deter the escalation of Boko Haram's violence is framed around the narrative of a synergy among societal structures, which although located in the contemporary milieu, draw inspiration from Sokoto's unique historical legacy of the 19th century jihad. This study opens up understanding to the linkages between jihad narratives, insurgency, local societal actors, the potency of history and the experience of resistance against one of the world's most notorious insurgencies in recent decades.

This study has as purpose to verify the best possible strategies that can be used both in encounter and evangelization of Muslims in order to avoid persecution of Christians and destruction of their property in Africa, especially in Northern Nigeria. This Twenty first Century has witnessed numerous violent attacks against Christians which resulted in vandalization and looting of their property. Many lives of Christian men and women have been sacrificed amidst the violence. As a result, some Christians decided to flee the affected areas, abandoning in the process mission work to Muslims in order to safeguard their lives. This study proposes as research method the use of the pastoral cycle to arrive at these methods. From the study, it was discovered that several factors were responsible for the Islamic attacks against Christians in Northern Nigeria. Many negative effects had been noted as a result, mostly serious negative emotional scars left in the heart of the Christians believers and missionaries living and working in Northern Nigeria. Based on the findings of this study, new approaches towards coexistence and especially for the evangelisation of the Muslims in Northern Nigeria, especially in view of reduced bloody encounters. / Christian Spirituality, Church History and Missiology / M. Th. (Missiology)

Doctor Educationis / The weak routine immunization activities in Nigeria have led to an upsurge of vaccine preventable diseases such as poliomyelitis in the northern parts of the country. This made the federal government to intensify efforts to improve routine immunization activities with various intervention programmes over the years. This commitment of the federal government towards improving routine immunization as a way to promote infant and child survival led to the partnership between the UK Department for International Development (DFID) to support the launching of Partnership for Reviving Routine Immunization in Northern Nigeria (PRRINN) programme in 2006. The programme, implemented in the northern states of Jigawa, Katsina, Yobe, and Zamfara was intended to augment other federal government immunization intervention efforts in improving routine immunizations services. After five years of programme implementation, assessment of the effectiveness of PRRINN had not be undertaken using a survey based immunization coverage to establish how well the primary objectives of the programme are being met in terms of improving routine immunization. This study was designed to evaluate the performance of the PRRINN programme in improving routine immunization coverage in Jigawa State using coverage data from the National Immunization Coverage Survey (NICS) of 2010.