Book of proceedings - The Academic Conference of African Scholar Publications & Research International on Achieving Unprecedented Transformation in a fast- moving World: Agenda for Sub-Sahara Africa. Vol.3 No. 3. 21st May, 2015- University of Abuja, Teaching Hospital Conference Hall, Gwagwalada, Abuja FCT. Vol.5 No.2

THE SOCIO-ETHICAL IMPLICATIONS OF RELIGIOUS FANATICISM IN NIGERIA

EMMANUEL EDET SAMPSON (Student) Religious & Cultural Studies Department University of Calabar, Nigeria

Abstract One of the major hindrances to achieving unprecedented transformation in a fast-moving world is the rise and influence of religious fanaticism in the society, especially in nations with a rapidly developing economy, such as Nigeria, the largest economic nation in Africa. Thus, fanaticism is one of the causes of backwardness of a nation in terms of achieving her greater goals of development. Religious fanaticism is the extreme and violent way of practising a religion beyond or contrary to the ethical law of such religion. It is associated with radicalism, militancy, intolerance, violence, discrimination, extremism etc. However, social ethics put it that for there to be the achievement of unprecedented transformation in any society, there is need to curb religious fanaticism. Therefore, the purpose of this paper is to examine the socio-ethical implication of religious fanaticism in Nigeria. This paper shall also look at the causes of religious fanaticism in a developed country like Nigeria as well as examining if this socio-ethical implication can be adopted as a way of overcoming religious fanaticism, for achieving unprecedented transformation in a fast-moving world.

Keywords: Ethics, Religion, Fanaticism, Unprecedented Transformation, Society, . Introduction Nigeria being a pluralistic and heterogeneous country where mix-cultures and multi-religions are embraced and practised through decades have experience several forms of religious fanaticism which endangered human and natural resources of the nation. Religion is a platform for social and political development in some countries and a platform for sectarian division and radical fanaticism (Okon, 2011). Brouwer quoted from Ushie (2012) cries that the true spirit of religion and nationalism which promotes religious freedom, peaceful co-existence and power sharing among adherents of other religions has been ignored and replaced with the Michevilian's philosophy of intolerance, power domination, political struggle and insecurity. However, religious fanatic had tried to legalise violence in the name of God from time immemorial. Though religion serves as an instrument of social harmony in many civilised nations but the act of fanatic violence which usually lead to the destruction of human resources and natural resources in the contemporary are often justified as ‘Holy Warfare’. Uka (2010), has observe that religion has become a force to reckon with in modern Nigeria. Thus, a society divided by religious lines are more prone to intense and prolonged conflict than those divided by political, regional and ethnic dissimilarities.

Conceptual clarification Social ethics Ethics is derived from Greek word “ethos’ which means customary. It deals with “judgment as to the rightness and wrongness, virtue or vice, desirability or undesirability, approval or disapproval actions” (Udoh, 2008). It is both a scientific and art discipline. It is also a systematic study of the principle that governs the behaviour of man and try to explain what man ought to do and ought not to do by human reason. It also deals with “value judgement, with right and wrong, the internal acts of the will and the tribunal of conscience, ought and ought not, in any given situation” (Iwe, 2010). Thus, ethics is the “scientific study of morality as morality is the focus or subject matter of ethics” (Ozumba, Eteng and Okom, 1999). Ozumba (2001:3) added that ethics is a “branch of philosophy known as moral philosophy or philosophical thinking about morality.” And Udoh (2008:121) further asserts that it is “a practical branch of philosophy and it inability to apply theory to practice runs counter to tis nature.” However, Social Ethics are sets of rules based on ethical choices and values that society adhere to. It act as a fundamental guide for what the society believed to be acceptable and not a list of rules. In other words, the welfare of the society is the utmost rather than individual interest, and it enables everyone to be responsible to each other. In this case, social ethics focused on the community. Philosophically, social ethics are the moral principles that represent the collective experience of people and culture in one way or another. It usually acts on “code of conduct” which regulates what is right and what is not right, as well as establishing a basis for ensuring that all members of the society are catered for (online). According to Mary (2005), Social ethics progressively integrates resources from economic, environment, political, social sciences and theological sciences. Social ethics encompass a code of conduct by a society in order to ensure a smooth functioning of the said society. Thus, certain behaviours or moral principles have universal appeal and people are expected to possess them while interacting with fellow human beings.

Religious Fanaticism Etymologically, the term religion is derived from three Latin word, “religare” which means ‘to binds”, “religio” which refers to a constraint that cannot be evaded and “religere” which refers to a recurring decision that man cannot disregard. Religion according to Friedrich Schleiermacher is “the feeling of absolute dependence.” Roy Siebers sees religion as “man’s search for extra-human assistance in achieving a sense of security” (quoted from Okon, 2010). Melford E. Spiro defines religion as “an institution consisting of culturally patterned interaction with culturally postulated superhuman beings.” Rudolf Otto added that Religion “is that which grows out of and gives expression to experience of the holy in its various aspects”. Thus, Paul Tillich observes that “Religion is not a special function of man’s spiritual life but…is the largest and most basic sense in ultimate concern” (quotes from Akpan, 2010). However, Uka (2010), further explained that religion is “a reality in human experience and pervade through life. It deals with questions of human expression that are deep and serious.” However, fanaticism can be defined as an effective overloaded experience and a unique form of “loyalty characterized by strong and intense levels of commitment, allegiance, devotion, passion, emotional attachment, enthusiasm and involvement” (Seregina, Koivisto & Mattila, 2011). Fanatics are inclined to insist that their ideas are the correct ones, ignoring any facts or arguments that may conflict with their thoughts or beliefs (Chung et al., 2012). According to Taiye (2012), Religious fanaticism is a “violent and unreasoning religious enthusiasm as well as the inability of religious adherents to harmonize between those theories and the practical aspect of religion.” Thus, Iwe quoted from Ushie (2012), maintains that “religious fanaticism is coterminous with religious extremism and may be descriptively defined as an irrational attitude to religion which leads the religionist to the practice of religion beyond the bounds of reason and therefore, without moderation.”

Relationship between Religion And Ethics According to Uduigwomen (2006), the relationship between religion and ethics in the society can be explained by two schools of thought, the Separability and Inseparability school. The Separability school holds that religion and ethics are separate. While morality is the object of ethics, morality is not the direct object of religion but God, worship, prayers etc. Secondly, that the physical world is the concern of ethics whereas, some religion deals with the supernatural realm. Thirdly, they are many self-confessed atheists who demonstrated a high sense of morality and live good lives but they don’t belong to any religion, also it is possible to be religious and still be immoral. Finally, morality can thrive without religion. On the part of the inseparability, he pointed out that both are concerned with morality of human behaviour. Secondly, both proposed human liberty and responsibility. Thirdly religion is a way of looking at morality. It provide ways for obeying the law and recommend punishments for disruption of the law. Finally, morality is the judge of religion.

Religious Fanaticism in Nigeria According to Mayers (1961), religion “is the individual’s sincere endeavour to abide in the truth has necessarily to start with the limited aspect of truth or truth as grasped by him under peculiar physical, mental and cultural conditions. This define for every individual his own unique religious life. As sincerity cannot be imposed from outside, religion must necessarily grow from within.” The history of Religious fanaticism in Nigeria can be dated back to the pre-Christian and pre-Islamic era (Ushie, 2012). However, the face of Religious fanaticism in Nigeria manifested in diverse ways, as intra-religious conflict (Muslim –Muslim clash) such as the Maitaitsine Riot of 1980 in Kano. Secondly, as inter-religious fanaticism (Muslim and Christian clash) such as the 1982 Fagge Crisis in Kano in which the Muslim fanatics tried to prevent the Christians from reconstructing their dilapidated ‘Christ Church’. And thirdly, as religious-cum-ethnic violence such as the Akaluka incident of 1994 in Kano (Taiye 2012). Russel, quoted from Ushie (2012) categorized religious fanaticism in Nigeria into two major schools of thought: Islamic Fanaticism and Christian Fanaticism. Islamic Fanaticism is the school of thought that explains the loss of the ancient glory of Islamic religion by adherent who failed to uphold the true base of Islam. He explained that “religious fanatics condemned western culture, innovations in doctrine and worship, the right of reason and public welfare in matters relating to social morality...” In Nigeria, the most prominent fanatics are the Maitatsine and Boko Haram. Whereas, Christian Fanaticism emanate out of Protestantism in the late 19th century and early 20th century among the evangelical Christians. Up to the end of the 20th century, religious fanaticism serves as an internal problem of Christian Churches. Most Christian nations, including Nigeria have adopted the principle of separation between church and state. However, several religious fanatical violence emerges in Nigeria history such as: violent clashes between Yoruba traditional worshippers and Hausa groups in Sagamu, Ondo State in 1 July 1999. This came up as a result of killing of a Hausa woman by the Oro Masquerades for violating traditional rites. In 20 December 1999 in Kwara State, Muslim fundamentalists attacked and destroyed over 14 churches in Illorin. In 21-22 February, 2000 in Kaduna State, Riots emerges over the introduction of Sharia which led to the demise of about 3,000 people. On 7th – 17th September, 2001 in Jos, a religious riot between Muslims and Christians emerges, Mosques, Churches and several properties were damages. The riot broke out when the Islamic Brigade attacked a Christian woman who attempted to cross a public high-way blocked on Friday. Over 300 people were killed. Currently Boko Haram is the principal actors of religious fanaticism in Nigeria. The rejection of western education by the Boko Haram sect is a protest against the mediocrity and the spiritual overshadow, moral and intellectual fervour that are bastardizing formal education at various levels in the country (Awoniyi, 2013). Causes of Religious Fanaticism There are several causes that led to the emergence of religious fanaticism in Nigeria. Some of the causes according to Ushie (2012) include: Religious ignorance. Spiritual arrogance. Religious Triumphant. Psychological disequilibrium. Cognitive poverty. Paucity of experience. Vested material interests. Poor secular leadership. Material poverty. Social maladjustment and disinclination to change. Other causes of religious fanaticism in Nigeria according to Taiye (2012) include religious differences. Different interpretation of doctrinal teaching in the same religion and Conversion campaign. He further maintain that the two major issues that strengthen religious intolerance in Nigeria are secularism in the Nigerian State and Indoctrination of the Nigeria citizens. That the concept of secularism is the principle of separation of the Church and State, though Christian may accept it but Muslim cannot may not accept state secularism. Religious bigotry is another cause of religious fanaticism. Carson (2014) assert that “religious crusaders are so certain that only they can be right, that they will stop at nothing to either convert others or eliminate them. Certainly the Islamic extremists of today feel that way, just as the Christian crusaders felt years ago.”

Socio-Ethical Implication of Religious Fanaticism Religion supports social norms and is the focal point of cultures. In Nigeria, Islam, Christianity, and African Traditional Religion contain fundamental moral principles in which our society and culture are built. Some of the moral and ethical values basic to social life include, honesty, respect for the rights of others, and the cultivation of brotherly love among one another. Religion gives a moral code and it helps a better upbringing (Taiye 2012:143). But these codes are usually avoided by some extremist adherents who claim to do the right thing but goes against and beyond the ethical principles of their religion. Iwe (2010) asserts that religion as “an institution, can be perceived as an umbrella under which evil men had hidden to perpetrate atrocities against humanity.” This implies that under the pretense of religion, some unwise religious fanatic frequently plunged the nation into destruction and putting innocent lives and property in great damage. Thus, religion is usually used as a coverage for evil perpetration in the society, each religious institution needs to uphold it ethical principles against the hypocrites or blasphemes. Kant put it that morality consist of rational principles and practical rationality will always lead us toward our sense of duty or obligation rather than feelings inclination (Asouzu 2011). This implies that religious fanaticism acts does not on the bases of rational principles of the society but on individual high bias feeling. In this case, for there to be a sense of duty in any religion there is a need to uphold the rational principles that unite the society together. Religious prejudice does not encourage tolerance. Nmah (2012) posit that the Muslim will called the Christians “Kafir” meaning unbeliever since to the Muslim the “Kafir is an unbeliever of their religion. And the Christians will also use the same word for the Muslims. This indirectly encourage religious fanaticism and deepen and strengthen the cap between the two major religions in Nigeria. Balogun (2000), explain that Islam treats all human beings as essentially equal before Allah. Thus, it is unfair to used bias words on fellow citizens. However, Hume explain that belief is “an act of the mind that has never yet been explained by any philosopher…” he goes further to point out that “we conceive many things which we do not believe” (Needham, 1993). This implies that religious fanatics usually act according to what goes out of their mind and not according to the belief of any religion. According to 1999 Constitution of the Federal Republic of Nigeria, chapter 4, section 33, sub-section 1 states that “every person has a right to life, and no one should be deprive intentionally of his life…” And section 34, subsection 1a states that “no one shall be subjected to torture or to inhuman or degrading treatment;” Section 35, sub-section 1 states that “every person shall be entitled to his personal liberty and no person shall be deprive of such liberty…” section 37 stated that “the privacy of citizens, their homes, correspondence, telephones conversations and telegraphic communications is hereby guaranteed and protected.” Section 38 sub-section 1 states that “every person shall be entitled to freedom of thought, conscience and religion or belief, including freedom (either alone or in community with others, and in public or in private) to manifest and propagate his religion or belief in worship, teaching, practice and observance.” Sub-section 2, states that “no person attending any place of education shall be required to receive religious instruction or to take part in or attend any religious ceremony or observance relates to a religion other than his own or a religion not approved by his parent or guardian.” And sub- section 3 states that “no religious community or denomination shall be prevented from providing religious instruction for pupils of that community or denomination in any place of education maintained wholly by that community or denomination.” Section 23 states that “the national ethics shall be discipline, integrity, dignity of labour, social justice, religious tolerance, self-reliance and patriotism.” And finally section 10 of the constitution states that “the government of the federation or of a state shall not adopt any religion as State Religion.” Of all of these sections, however, none of the above articles of Nigeria Constitution do in anyway support nor encourage religious fanaticism. Thus socio-ethically, it implies that religious fanaticism usually act against the socio-ethical codes and constitution of the Federal Republic of Nigeria as the content of the constitution shows fairness, equal right and equal treatment.

Recommendation From the above analysis, there is need to respect and uphold the secular states of Nigeria Constitution and the provisions of fundamentalist human rights and religious freedom in the spirit of true federalism in each state of the federation. According to Taiye (2012) the following should be government responsibility in dealing with religious issue in the nation. First, government should not favour any religion at the expense of the other. Second, government should be fair to all religious in dealing with religious festivals. Third, government should established a ministry of religious affairs to dialogue on or deal with religious matters. Fourth, government should allow each religion to deal with pilgrimage affairs and finally, government’s role on religious affairs should be advisory. Thirdly, religious language should be observe as asserted by Paul Tillich that “religious faith, which is the state of being “ultimately concern” about the ultimate, can only express itself in symbolic language” (quoted from Hick, 1973). The used of religious symbolic language should be unbiased and patriotic. Fourthly, peace education should be introduced and practised in every area of the nation affairs including education curriculum as compulsory course. Thus, peace education is the careful attempt to educate children and adults in the dynamics of conflicts and the encouragement of peace-making skills in homes, schools and communities throughout the world, using all the channels, and instruments of socialisation (Best, 2009). In addition to peace education, religious and moral education should also be introduced in the society. Religious education is the study of one’s religion and the doctrines of other religions with a view to understanding their belief pattern (Akpan, 2012).

Conclusion For there to be an unprecedented transformation, there is a need for acceptance and recognition of the multi-faith practiced in Nigeria, this is because, Nigeria do not live in an monolithic society, that is, Nigeria cannot claim to be a purely Islamic, Christian, or Traditional country. (Awoniyi, 2013). However, social ethics has it that good and bad characters are liable to praise and blame, and so are the actions that follows them and some consideration can be made to determine which actions are relevant for determining character, since we are liable to praise and blame for only some of our actions (Urmson, 1993). Thus, religious fanaticism can be regarded as a system of government called Totalitarianism which deals on the restrictions of the rights of others. This must be avoided at all cost (Carson, 2014). In a liberal and egalitarian society, citizens should be free to choose, or reject any religion without force. Religion, at the highest fanatical stage is hazardous to nation-building. It cannot thrive through coercion. Thus, religious freedom entails the idea of human fairness, mutual respect and indiscrimination. It is “the basic human right which the state should uphold” (Okon, 2011). However, in the expense of religious intolerance caused by indoctrination by preacher, religious tolerance and dialogues is seen as the possible way to solve this problem. Also, religious leaders should cultivate the spirit of ‘live and let live’ (Taiye, 2012). Finally, there is no justification under the name of God, for criminal terrorists to violently chase their private gains and reject the authority of a government. The major aim of terrorist is to “kill, gain publicity, seek revenge and force a change in policy or societal structures” (Awoniyi, 2013). Thus, the social-ethical implication is that religious fanaticism is morally wrong, morally bad, morally evil, and morally blame-worthy. An act is said to be immoral of it is bad, evil, vile, selfish or wrong. Religious fanaticism, as it does not support the moderate tolerance of human existence and does not accommodate other religion is wrong, because it leads to the exclusion of the religious beliefs and practices and as well hinder the progression of human development, unity and resources (Uduigwomen, 2006). It is archaic in nature which disturb the development of a modern and progressive nation and it civilization and based its practiced on the ignorance of the past. At this point, the enactors of such act are regarded as being malevolent, vicious, bestial, unkind and inhumane

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