Domestic Terrorism: Rethinking the Role of Islam in the Emerging Boko Haram Phenomenon in Nigeria

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Domestic Terrorism: Rethinking the Role of Islam in the Emerging Boko Haram Phenomenon in Nigeria Scholarly Journal of Scientific Research and Essay (SJSRE) Vol. 4(3), pp. 47 -57, March 2015 Available online at http://www.scholarly-journals.com/SJSRE ISSN 2315-6163 © 2015 Scholarly-Journals Full Length Research Paper Domestic Terrorism: Rethinking the role of Islam in the emerging Boko Haram Phenomenon in Nigeria Obi Ndifon Neji Doctoral Fellow, Peace and Conflict Studies Program, Institute of African Studies, University of Ibadan, Nigeria. E-mail:[email protected] Accepted 5 March, 2014 Many Nigerians, especially Christians see the terrorist attacks of Boko Haram as part of a wider global religious war between Muslims and Christians. Although there is a general perspective that Islam in the World and indeed Nigeria has historically had a violent past, with trickles of it still existing, Christians in Nigeria appear to present a variety of narratives around issues of the theocracy of Islam. Part of this narrative is to establish a nexus between Islam and violence with the intent of deploying such linkage in explaining the Boko Haram phenomenon in Nigeria. The rapidity with which the Boko Haram Sect attacks the Nigerian State, innocent citizens and critical installations threatens not only the security and corporate existence of Nigeria but further reinforces this seeming nexus. Central to this threat and confusion is the often misconceived, misinterpreted and misapplied notion that Islam is the major driver of the Boko Haram phenomenon. This article therefore attempts a reconstruction of these narratives. It argues that in the nation’s quest to proffer more durable management measures one must look beyond Islam to interrogate the actual interests and core needs of the perpetrators . Key words: Terrorism, Domestic Terrorism, Terrorist, Islam, Boko Haram, National Security, and Jihad. INTRODUCTION Terrorists utilizing suicide attacks are driven not by the presence of violence in many regions of the world Islamism but by a clear strategic political objective (Pape, ranging from Ireland to Lebanon to the Pacific Basin, 2005:28) to compel modern democracies to act in a Somali, Syria, Iraq and Palestine to Nigeria and involving particular way (Scott 2005). The official website of the many religions from Islam, Christianity to Hinduism, there Ahmadiyya Muslim Community under the heading Islam is a growing tendency to associate Islam more than any and Terrorism opens up with a statement that tend to other religion with violence. The Muslim conquest of suggest that the true meaning of Islam has been Spain, the crusades which were not begun by Muslims misconstrued, misinterpreted and misrepresented. The and the Ottoman domination of Eastern Europe have website noted that “It is unfortunate that Islam, the provided a historical memory of Islam as being related to religion of peace, hope, harmony, goodwill and force and power. Moreover, the upheavals of the past few brotherhood had been badly tarnished by perpetrators of decades in the Middle East, the American experience, various terrorist acts and barbarism as seen in recent the Boko Haram phenomenon in Nigeria and especially years (Al Islam, 2014)”. This coheres with a popular movements using the name of Islam and seeking to solve social media message which holds that “the biggest problems of the Muslim world created by conditions and enemy of Islam is the ignorant Muslim, whose ignorance causes beyond the control of Muslims have only leads him to intolerance, whose actions destroy the true reinforced the (mis)conception that in some special way image of Islam, and when the people look at him they Islam is supportive of violence. think that Islam is what he is” The above extracts After the events of September 11 th 2001, the issue of presupposes that Islam does not condone violence. To Islam and violence was brought to the front burner of Kramer, (2005), the motivation for suicide attacks is not social discourse. This issue attracted the attention of the just strategic logic but also an (mis) interpretation of Islam academia, clergy, civil society actors, multinational to provide a moral logic. Hezbollah for instance, initiated organizations and even artisans to cross fertilize ideas at suicide bombings after a complex reworking of the different levels on how to address the menace of concept of martyrdom (Kramer, 2005). However, despite terrorism. Unfortunately, what was considered an Scholarly J. Sci. Res. and Essay 48 ‘American ailment’ at the time has crisscrossed rivers, segment that follows attempts to answer the question, valleys, mountains and even forests, has defied border can religious principles actually cause terror without the security checks, defied the customs, immigrations, army human factor? The fourth segment interrogates the and even the police and has made its way into Nigeria in seeming extant assertion that Islam is responsible for the West Africa. As the charred ruins of the June 16, 2011 emerging Boko Haram phenomenon by bringing to the Police Headquarters bombing and the August 26, 2011 fore some triggers of the domestic terrorism in Nigeria. bombing of the United Nations (UN House) in Nigeria, the The last two segments presents an argument that beyond bombing of St. Theresa's Catholic Church Madalla, Niger the ‘position’ presented by the Boko Haram sect lies their State and the emerging ‘child and female suicide ‘interests’ and core ‘needs’ and suggests that for any bombers’ as well as the multiple explosions in Adamawa, meaningful engagement to be made with the sect, these Bornu, Kaduna, Kano and Yobe States that claimed the core ‘interests and needs’ must be identified and lives of many lingers, since they can neither be washed addressed. The paper rounds off with a concluding away by the forces of space nor time, one cardinal but remarks captured in the submission that rather than look salient message is reiterated by these ruins – no to Islam for answers, the context, behaviors and attitudes individual, edifice nor nation is free from terrorist attack. of the conflict parties must change by ensuring that basic This assertion has placed one important but contentious demands of groups are not ignored. conundrum in the forefront of debate. Is there ‘something’ in Islam that encourages acts of violence and terrorism? Contextualizing Jihad As the impact of the various attacks in Nigeria penetrates more deeply, and the indications that the perpetrators The notion of Jihad has often elicited heated emotional came from the Islamic World (Boko Haram) appear to debates from scholars and practitioners alike. It has often grow clearer and more convincing, there is an apparent been used to justify fundamentalism yet it is also temptation to make generalizing statements about the considered a process of internal spiritual struggle. With Islamic religion or at least the societies it predominates. the ambiguity that seems to surround the notion, it has There are also historic, political and cultural reasons, become difficult to determine its true meaning. The which favor a prejudice against Islam especially in narrative that appears to have gained currency is that Western societies. While the weights of these reasons which qualify Jihad as a "holy war". This assertion has may threaten to further cement and reinforce this been criticized by Islamic scholars and practitioners. The prejudice, this study takes exception to them. This paper word Jihad according to Dodge (2009) stems from the is therefore built on the understanding that although Arabic root word J-H-D, which means "strive." Other religious fanaticism and Islamic fundamentalism have words derived from this root word include "effort," "labor," significantly contributed to the rise of violence and and "fatigue." Essentially Jihad is an effort to practice terrorism in contemporary Islam, it is however easy to religion in the face of oppression and persecution. As reconstruct this narrative drawing from available further noted by Dodge (2009), the effort may come in evidences that the hatred that Boko Haram direct against fighting the evil in your own heart, or in standing up to a the Nigeria State has more to do with political and social dictator. Military effort is included as an option, but as a factors than religion. last resort. Religiously, jihad is the expending of utmost The major preoccupation of this article therefore, is to effort in upholding and defending justice (Handwerk, establish a line of reasoning and argument that whereas 2010). Some scholars hold the view that there are two there exist historical and religious facts that may reinforce kinds of jihad because there are two kinds of violations of the (mis)conception that Islam like several other religions justice. These include jihad with words against false has some violence inducing provisions, the Boko Haram beliefs, and jihad with the sword against acts of injustice. phenomenon in Nigeria cannot be strictly tied to Islam. To Handwerk (2010), the first is the basic and continuous This line of reasoning can go a long way to blunt the jihad but it is the jihad of the sword that has received the sharp edges of protracted reprisal attacks, whether extant lion's share of global attention. Jihad in elaborate terms or prospective. The paper is divided into six segments. according to Pipes (2002) means the legal, compulsory Following the introduction is the first segment which and communal efforts to expand the territories ruled by examines the concept of Jihad. This is necessary in the Muslims at the expense of territories ruled by non- light of the fact that the concept seems to be a ‘clarion Muslims. Encarta (2009) summarily defined Jihad as an call’ for war against non-Muslims hence it is instructive to Islamic campaign waged by Muslims in defense of the examine it with the intent of situating it in the context of Islamic faith against people, organizations, or countries this discourse. The second segment x-rays the concept regarded as hostile to Islam.
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