www.idosr.org Ikeanyi ©IDOSR Publication International Digital Organization for Scientific Research ISSN: 2550-7974 IDOSR JOURNAL OF ARTS AND MANAGEMENT 6(1): 53-62, 2021. Boko Haram Menance: A 21st Century Challenge to Peace and National Stability in Nigeria Ikeanyi Chike Joseph Department of Political Science, Tansian University , Umunya, Anambra State, Nigeria. e- mail: [email protected]: +234-8037-949-407; +234-556-601-721(GSM) ABSTRACT The fourth wave of terrorism (1990s–present) is characterized by a fundamentalist view of the belief system and justification of acts of terrorism. Using Boko Haram insurgency in Nigeria as our unit of observation and analysis,the specific task of task of this paper include an examination of the politicization of religion(Islamism) and extremist Islamic movements in the country, and providing an eclectic viewpoint encompassing religious, socio-economicand political implications of the Boko Haram menance in Nigeria. The paper hightslights the fact that religious fundamentalism,and Islamic revivalism is not an epiphenomenal factor in politics and society,but a means to political ends targeting the institutionalization of Islamic state through Islamization. The paper argues,among others,that terrorism motivated by religious fundamentalism, whether at the domestic setting,or at the international arena , is a particularly dangerous form of terrorism because it derives its strength of religiosity from ideology, which carries a political and moral weight when invoked. This we demonstrate by providing a socio- historical analysis of the evolving ideological and political content of Boko Haram and its implication for religious tolerance and national security in Nigeria. Keywords: Islamism; Boko Haram; Islamic movements. INTRODUCTION Problematique Every nation, in every region, now has a a politically active instrument in both decision to make. Either you are withus, or national and international politics [8]. you are with the terrorists" [1,2,3]. Thus, in Islam there is a unity of the However, operating at both a conscious political and the religious, though,the and subconscious levels given the „shared political, though is often clothed in the cultural universe‟ or „collective religious. In otgher words,the religious cosmology‟ in term of the ideological fundamentalism,and Islamic revivalism is (beliefs);the ritualistic (practices);the not an epiphenomenal factor in politics experiential (feelings); the intellectual and society,but a means to political ends (knowledge); and the targeting the institutionalization of Islamic consequential(effects) [4,5,6], if state through Islamization [9]. Terrorism harmonized and used positively religion motivated by religious fundamentalism, could provide or serve as a instruments whether at the domestic setting,or at the of peace and conflict resolution for international arena , is a particularly peaceful co-existance. What however, dangerous form of terrorism because it makes religion appear as conceiced by derives its strength of religiosity from Max as „the heart of a heartless world, and ideology, which carries a political and the soul of soulless conditions‟ [7], is not moral weight when invoked [10]. However, not religion in itself , but the perceptual looking at region, one distinction that difference in individual religious many observers of faiths fail to make identity,and their modes of religious concerns the difference between identification. It is this ethnicity of revivalism and fundamentalism.While the religion that makes it a way of life for so religion of Islam is remarkable for its many people across the world. This explicit precepts favouring cultural and sentimental attachment to it by people of religious pluralism [11],muslim practice different culture and background makes it has often fallen short of Muslim principles. The charcter of terrorism in its fourth 53 www.idosr.org Ikeanyi phase today has shown that religion was taken, what enables terrorist religious provides a set of powerful political organizations to survive as an armed precepts and practices with universal group? ;what are the implications of implications [12]. One ,thus, understand religiously inspired terrorist activity [15]. why the latest manifestation of Sharia in This paper provides answers to the above the northern states of Nigeria, is a neo- questions from an eclectic,or fundamentalist project, degenerated from multidisciplinary viewpoint encompassing the overtly political religious agenda of a historical, economic,religious, political “return to Islam” into one that “is being perspectives for understanding the replaced by a plan to implement the sharia menance and challenges of Boko Haram in and purify mores,” [13], and the Boko Nigeria. The paper is organized into four Haram is not apolitical,even when it claims parts that answers the above to be the “People Committed to the questions.The first part presents a Propagation of the Prophet's Teachings and taxonomy of theorization on the Boko Haram phenomenon in Nigeria ,which in ,وال جهاد ل لدعىة ال س نة اهل جماعة : Jihad(in Arabic Jama'atu Ahlis Sunna Lidda'awati Wal- turn provides a concatenated framework Jihad). of analysis for understanding the Today,”religion is just a tool sometimes radicalizing role of religious ideology. The used to justify actions triggered by more second part discuses how ignorance and mundane reasons [14]. Thus,discources on poverty combine to explain the Boko new” religious terrorism or terrorist Haram based on Almajirai -Tsangaya religious organizations have a double system which serves as the repository of legitimacy handicap, as both terrorist and the Boko Haram membership religious .This leads quite naturally to the mobilization. The third part looks at the following questions: When we speak of Philosophy of Boko Haram‟s and how it Islam and terrorism ,which Islam are we contradicts its claims. The fouth part discussing? Is Islam a static set of discources how the state is implicated in authoritative cultural norms, or is Islam a the emergence of Boko Haram,and why the dynamic, spiritual response to life based state is the major target of its attacks. The on essential precepts? What explains the fifth part demonstrate why the re- emergence of terrorist religious emergence Boko Haram, is more political organizations from the broader social than religious.The sith part highlights the movement? What explains the terrorist implications of religiously motivated group’ selection of violence as a means of terrorism in Nigeri. The final part political opposition? Once this decision synthesises the discourse [16]. TOWARDS A TAXONOMY OF THEORIZATION ON THE BOKO HARAM PHENOMENON IN NIGERIA Though there are several well-known Islam have already indicated, Islamism can tropes such as the „„radicalizing‟‟ role of be usefully examined using multiple religious ideology, the socio-economic and disciplinary lenses [17] ,rather than a too political exclusion of specific social narrow analytical focus. At this juncture groups, the „„misinterpreting‟‟ of religious ,there is need to provide a concatenated texts, and so on, about Boko Haram, it is fromwork of analysis for understanding possible to group some of the more the Boko Haram menace from „reasonable‟ explanations of the sect multidisciplinary viewpoint that around some theoretical constructs and encompass historical, sociological, and then interrogate the validity of such religious and political as basis for „theories‟ in understanding both why the appreciating Boko Haram as a religiously sect came into being and the audacity of motivated terrorist group withing the its activities.As specialists of political paradigm of „new terrorism [18]. Human Needs and Frustration-Aggression Hypothesis To this end,the faith-based agencies see international community needs to be clear something beyond human security. The about "whose insecurity?" is the priority primacy of human rights distinguishes under the global war on terrorism"(GWOT) human security from traditional state- since terrorism accounts for only a tiny based approaches.For instance,the share of violence- related deaths. Poor 54 www.idosr.org Ikeanyi people suffer disproportionately from German church-based development insecurity [19]. The Directors of the three agencies, in a 2003 statement, noted that: The absence of global justice is a fundamental challenge to us, because it has for a long time been violating the lives of billions of people day-by- day, and not because it has for a short time also been linked to the horrifying terrorist use of force. It is not fear that makes us act, but the conviction that another world is necessary and possible" [6]. The extended concept of human security instance the CBN Governor Sanusi Lamido by the United Nations Development Sanusi was quoted by ThisDay of January Programme (UNDP) Human Development 28 2012 as blaming the rise of Boko Haram Report [20] as " protecing the vital core of partly on economic inequality among all human lives in ways that enhance states and regions caused by the principle human freedoms and human fulfilment" of derivation, which gives 13 percent of oil [21],is defeated ,once the expansionist revenue to the oil producing states. perspective of human development involve According to Sanusi, who had clarified that Human Needs theorists would argue that he was quoted out of context, "There is one of the primary causes of protracted clearly a direct link between the very violence is people‟s drive to meet their uneven