Nigeria as a state is plaque with several socio-political and economic jobs and challenges. However. the major challenges confronting the state since 2007 that tend to withstand all logic and solution is that of insecurity posed by the Boko Haram insurgence. Boko Haram. which literarily means “Western Education is sin” . harmonizing to the local idiom. is profoundly rooted in spiritual intolerance. Historically. spiritual intolerance day of the months back to the 1980s when the Maitasine religious order emerged. This religious order posed a serious menace to the integrity of the state.
Due to the monolithic violent death by the Maitasine religious order. the state became polarized along spiritual line. The authorities managed to postulate the religious order somehow. but the “mustard seed” of that spiritual crisis was profoundly planted and watered. so. the seed has been shooting with diverse botanical names. A deep contemplation on spiritual intolerance in Nigeria will uncover that the job is profoundly rooted in the North. And this is the portion of the state where the illiteracy rate is the highest. Again. the North. which is preponderantly Moslem see everything with the spectacle of faith. The North as a people does non hold a civilization that is different from faith. Indeed. everything to an mean Northerner who is a Moslem is viewed from Islamic faith.
So. to them. there are no differences between civilization. political relations and faith. This knitted relationship between these basic societal elements in the north makes it hard to set up a differentiation between the three. So. a dissension in any facet of these societal elements is viewed as a dissension of spiritual position or belief. This normally and perennially creates tenseness in the state particularly in the North. To work out this job hence. there is the demand for instruction to light and emancipate the heads of the multitudes in the North. This will wish the Platonic “allegory of the cave” salvage and unchain the people from darkness and pole of illiteracy. Through instruction nourished with doctrine of Essencism. the paper contends that. Nigerians will be able to get the better of the challenge of spiritual intolerance and prolong the basic rules of secularity. freedom of worship. and other cardinal rights as enshrined in the fundamental law. It posits that it is merely through doctrine of Essencism that Nigeria can accomplish holistic development.
1. Introduction
Religion could function as an instrument of societal harmoniousness. and paradoxically. it could besides function as a motive for force hence. it has been viewed by bookmans as a “double-edged sword” ( Maregere 2011:17-23 ; Obasi 2009 ) . Religious bigots right from the antediluvian epoch attempted to legalize force in the name of God. It is on the footing of this that present Acts of the Apostless of utmost force such as terrorist onslaughts as typified by Boko Haram in Nigeria are normally justified as “holy wars” . In the last two decennaries. Nigeria had experienced events of tensenesss force and killing between Christians and Muslims. These violent struggles are non unconnected with the complex nature of interreligious and intercultural relationship that exists in the state. which have been that of spiritual fundamentalism and public violences. The major ground for the violent struggle is mostly due for either deficiency of apprehension and misunderstanding of the assorted spiritual religions. Added to this is the fact that the dominant theoretical account of spiritual larning ordered by major Nigerian parts has been religions oriented and anchored on spiritual indoctrination and tenet.
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It is ascertainable from this that instruction was a agency of acquiring people to encompass Christianity or Islam alternatively of doing it a procedure or formation for spiritual tolerance and duologue. As a consequence of this. most kids and young persons are educated within this model and as such are inclined to blind religion. Religious intolerance it could be argued is the result of the manner that spiritual instruction is taught. This attack and indoctrination make it possible for people particularly kids to turn up being really intolerant. sole and with deficiency of openness to duologue.
The February. 2003 clang between Christian and Muslim pupils in some secondary schools in Oyo province over the erosion of the Islamic head covering provide concrete grounds for this averment. This has made it possible for Christianity and Islam to keep their dominant influence on both the society and schools. and leting no room for duologue. respects for spiritual diverseness. secularity position of the state as constitutionally provided. interreligious acquisition and co-existence. Indeed. the challenges vary from the apprehension in affairs of religion and beliefs between members of the different faiths in Nigeria. responses to pluralism. multicultural and multi-religious chances and positions.
The paper will analyze the function of instruction in spiritual intolerance ; measure the psychological science of fundamentalism and its impact on spiritual intolerance. Besides. the paper maintains that a sound doctrine of instruction in the mold of Essencism can assist in controling spiritual intolerance in Nigeria. In making this. it will take into history the awareness of the historical. cultural. sociological. psychological and ideological factors that may hold contributed to spiritual intolerance in Nigeria.
2. Religion in Nigeria
There are several faiths in Nigeria and this aid in the accentuation of
regional and cultural differentiations. As at 1990. all faiths represented in Nigeria. were really practiced in major metropoliss ( Wikipedia ) . The northern portion of the state is dominated by Islam and there are some followings in the south West that constitute the Yoruba. Besides. in the Yoruba axis at that place exist Protestantism and local syncretistic Christianity. Among the Igbos of the South East and other closely related countries are dominated by Catholicism. Both Catholicism and Protestantism dominate the Ibibios. Annangs. and the Efiks of south-south Nigeria. The 1963 nose count harmonizing to Wikipedia. showed that 47 per centum of Nigerians were Muslim. 35 per centum Christian and 18 per centum belong to other local autochthonal folds. However. a 2003 study portrayed 50. 4 % of Nigerian as Muslims. 48. 2 % as Christian. while 1. 4 % are members of other faiths. Among the Christians. we have catholic as 27. 8 % . Protestant 31. 5 % . while other recent statistics give up to 55 % of the Nigerian population to Muslim while Christians are 40 % .
This statistics can non be relied upon entirely herefor the ground being that the Nigerian population has been manipulated for political. economic and other ground. Besides. the Purdah system can non assist to supply an accurate nose count of the Moslem population in Nigeria.
In relation to the major cultural groups and spiritual associations. the Hausas’ in the North is 95 % Muslim and 5 % Christianity. the Yoruba folk in the West have 60 % Christians. 30 % Muslims and 10 % belonging to other African faiths. The Igbos in the East and the Ijaw in the South are 98 % Christians ( Catholics ) . while 2 % pattern other African faiths. The in-between belt of Nigeria is the largest minority group and they are Christians largely with traditional faiths and really few Muslim converts.
Basically. the major jobs of Nigeria have been faith and ethnicity. These twin jobs have been perennial and tend to withstand all logic. This made it possible for spiritual intolerance to prevail despite the pluralistic nature of the Nigerian province. Historically. the western experience is to travel from the exclusivity of “eiuscuiusreligio” and seek to make a secular province where political relations and faith are kept apart. Nigeria typified an illustration of two major spiritual communities populating two
different faiths. The end of this is to procure each community the freedom to pattern their faith and educate their immature 1s in the pattern of such faith. This can be seen in the Nigerian fundamental law where it is expressed that the province “shall non follow any faith as province religion” and that “every individual shall be entitled to freedom of idea. scruples and faith. including freedom to alter his faith. or belief. and freedom… to attest and propagate his faith or belief in worship” . This clearly shows that the balance of power between Muslims and Christians in Nigeria is such that it is hard if non impossible to recognize the dream of going dominant. The option here is the cultivation of tolerance and cooperation. which is necessary to procure freedom of worship that will advance peaceable coexistence. However. in pattern. this balance of power tends to arouse an intensification of confrontation. which
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has led to the spiritual struggles. force and now terrorist act. This so is a serious challenge to the Nigerian province. The present state of affairs is capable of derailing the democratic construction and it posed a mortal danger to the integrity of the state. The solution to this danger lies in Education and a doctrine of instruction that will retrieve the really caput. the bosom and manus of the really people that title-holder this struggle and airt them toward reinventing their apprehension and construct of faith. while turn uping the function of adult male in natural design. This attack will travel the diagnosing of spiritual struggles in Nigeria from the underlying socio-political. economic and administration factors and concentrate to a more holistic and practical agencies of supplying a permanent solution to this job.
3. Religious Intolerance and Education in Nigeria Several causes of spiritual force has been identified in some literature such as ( Agwu 2009 ; Gofwen 2004 ; Salawu 2010. Iwara 2006. Kwaja 2009 ; Omotosho 2003. Sanusi 2009 ) . The causes in this literature anchored on socio-political. economic and administration factors that gestate non merely spiritual struggles. but besides violent struggles in Nigeria as a whole.
However. Sampson ( 2012 ) showed that authorities disregard. subjugation. domination. development. victimization. favoritism. marginalisation. nepotism and dogmatism are every bit factors that can trip off spiritual force. Kwaja ( 2009:107 ) besides in his treatise identifies the delicate nature of province establishments in relation to their ability and capacity to pull off efficaciously diverseness. corruptness. lifting inequality between the rich and the hapless. gross misdemeanor of human rights. environmental debasement. controversy over land. among others as the grounds for violent struggles in Nigeria. Indeed. several others grounds such as belittling publications by both Christian and Muslim elites ( Omotosho 2003 ) . incorrect perceptual experience of other people’s faith or religion. incorrect spiritual orientation. the low literacy degree of spiritual disciples. selfishness on the portion of spiritual personalities. permeant poorness. authorities engagement in spiritual affairs ( Acgumike 2008:287 ) as factor responsible for interreligious struggles in Nigeria.
A casual expression at all these factors reveals spiritual intolerance. fundamentalism and extremism. Indeed. this tripod is what carried the pot of spiritual struggles in Nigeria. This tripod is nevertheless fuelled by deficiency of instruction that is on a sound philosophic foundation. This averment tallies with the position of ( Achunik. 2008 ) . when he opines that low illiteracy degree of spiritual disciples histories for spiritual force in Nigeria. Lack of proper instruction is the major ground for spiritual struggles and force in Nigeria. This is because proper instruction will fit spiritual disciples with better apprehension of the kineticss of faith. Education helps to emancipate the heads of spiritual disciples of all tenet that tend to bring forth and make intolerance. fundamentalism and extremism. It places the disciples in a place to inquiry certain spiritual positions and tenet that will be against the positions of others.
For case. as a Christian. I am non convinced that it is merely Christians that will do Eden. I am non besides in understanding with the impression of “hell” as preached by Christianity. There are several grounds that informed this place and no sermonizer or Gospel has been able to alter it. This strong belief or cognition is non a merchandise of tenet but rational tax write-off from Biblical. spiritual and philosophical positions. It is a merchandise of deep contemplation nourished by rational fruits that emphasis that the mediaeval humanitarianism and the Renaissance position of adult male derived more from the Bible than from Grecian doctrine. and that the Biblical position of adult male is non merely compatible with freedom but has tended to be most effectual warrant of freedom in human society.
Education could to a great extent. assistance Christians and even Moslem to compromise or give up some spiritual or doctrinal rights for the interest of societal alteration. but the inquiry is ; how broad or dogmatic could they be? For Christianity. the Bibles as can be seen in Roman 13:1-2. where Paul said: Let every psyche be subjects unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever hence resisteth the power resisteth the regulation of God ; and they that resist receive to themselves damnation.
Besides. 1 Peter 2:13-14. Peter urged Christians to “Be capable to every sort of human order. whether it be to the King as the foremost. or governors as sent by him. as a retribution on the wicked and a wages to the just” . Here. broad propensity towards authorization in the Christendom will hence do it possible for a Christian to esteem the privateness of others. This is due to the realisation of the fact that these facets of other people’s lives do non in any manner autumn under his legal power. This belief nourished with instruction will do it impossible for a
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Christian to try to take over power of the province to countenance deviant behavior. or would a Christian effort to slake certain behavior that offends Christian philosophy. This is clearly within the regulative horizon of temporalauthority. This virtuousness of conformity to temporal authorization makes it possible for Christianity to back and follow with economic. political and societal order as sanctioned by temporal authorization every bit far as these do non interfere with its worship.
Islam. on the other manus is different. It is non merely a faith but besides a manner of life that encompasses the whole gamut of economic. judicial. political and cultural lives of its Umma ( faithful or disciple ) . and as such it is viewed as “total entry to the will of Allah ( God ) as revealed through the prophetic message of Muhammed” ( Danjibo ) . The entirety of Islamic ordinance of the lives of Muslims is diagrammatically captured by Olayiwola ( 1988:227 ) . when he writes: Muslimism does non acknowledge a narrow position of faiths by curtailing it within the bounds of worship. specific rites and religious beliefs. In its precise significance. Islam is non merely a faith ; it is besides a manner of lifer that regulates all the facets of life on the graduated table of the person and the state.
Islam is a societal order. doctrine of life. a system of economic regulations and authorities. Islam clearly establishes man’s responsibilities and rights in all relationship- a clear system of worship. civil rights. Torahs of matrimony and divorce. heritage. codification of behavior. Torahs of economic system. Torahs of administration. Torahs of war and peace. of purchasing and merchandising and Torahs of dealingss and co-existence with one another. parents. kids. relations neighbours. invitees. Muslims. nonMuslims and brethren.
This account tilts Islam towards intolerance. fundamentalism and extremism. It paints a image of rigidness of Islam as a comprehensive tool for the ordinance of the full life style of its faithful. where there exists no room for any separation between religious and temporal personal businesss particularly for those that chose to be pious Muslims. This highlights absolution in the word picture of Islam as it is held by disciples of the Wahhabi Islam. who see jihad as a omen tool for the purge of Islam of modernisation since it is seen as debasement of Orthodox rules.
This offer compendious account to the predomination of spiritual force in the Muslim dominated northern Nigeria where broad attitude to Islamic orthodox or Wahhabism has given birth to Boko Haram and terrorist act. Boko Haram is a merchandise of the rigidness and inflexibleness of Islamic fundamentalism of the Wahhabi extraction as they continue to respond violently to any act or skip viewed as a misdemeanor of Sharia or Islamic dogmas. This attitude ignores the fact that other spiritual religious orders have a corresponding legal right to the same act ( s ) . So. the fundamentalists’ attempt to keep a rigorous and pure Islamic province in a secular state is overtly and covertly a misdemeanor of the rights of other people and as such is ignition to spiritual force ( Achunike 2008:288 )
The several spiritual perturbations runing from the 1980 Maitatsine and the presentBoko Haram sectarian force are all merchandises of dogmatic attachment to Sharia law that inspires Islamic Jihad and Obliteration of Western civilisation ( Ekanem 2011. Onuoha 2012 ) . Besides. the 1991 spiritual crisis that engulfed TafawaBalawa in Bauchi province was ignited by Muslims dreams to keep spiritual pureness in multi-cultural and multi-religious environment.
It is clear from the above analysis that bigotry is one basic component of spiritual force. Dogmatism as a merchandise of indoctrination can be cured through instruction that seeks to emancipate the heads and take all signifiers of mental cobwebs gathered through cultural and spiritual activities and beliefs. Through instruction the perceptual experience of spiritual disciples could be altered positively. This can be seen in the Platonic “Allegory of the Cave” where instruction is portrayed as a visible radiation that liberate work forces from the concatenation of tenet. A deep contemplation on the history of the northern portion of Nigeria reveals really high degree of illiteracy. This illiteracy of the bulk of the northern multitudes exposed them to the use of the few elites that employed faith and ethnicity as a tool for socio-political. economic and administration advantage. The northern multitudes have been deprived of instruction by the opinion elites.
This want brought about authorities disregard. subjugation. domination. development. marginalisation. nepotism and dogmatism. poorness. inequality. gross misdemeanor of human rights. environmental debasement and subjection. This is coupled with selfishness of the elites. corruptness and weak establishments that are incapable of pull offing diverseness and pluralism in the state. All these are issues created due to deficiency of instruction particularly in the northern province of Nigeria. This deficiency of instruction in northern Nigeria dates back to epoch of colonialism. This can be seen in the analysis of Lemu ( 2012 )
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when he explained that the form of instruction in the South and the North has been different. In the South. Christian missionaries established schools freely but this was non the instance in the North. This created educational disparities between the South and North. This disparity in a manner has entrenched marginalisation in footings of national development in the state.
However. the few northern elites capitalized on the apparently high illiteracy rate in the North to subject the multitudes to adverse poorness and subjection. This deficiency of instruction in the North left the multitudes with nil to busy their heads. The options left for the teeming multitudes are to recourse to religion for scour and as Karl Marx puts it. faith becomes an “opium of the hapless ( multitudes ) ” . With the exclusivity nature of Islamic faith and its indoctrination and fullness as both a faith and manner of life. this become a basic political and cultural tool in the manus of the elitist faction who inspire and indoctrinate them to take to violence as a agency to battle un-Islamic activities.
From our analysis. it is apparent that with instruction the human head could be more liberally and positively engaged. Besides. with instruction the degree of reason and analytic accomplishment of the human individual could be enhanced and
this could hold the possible to drastically cut down the high incidence of force inspired by faith. This averment is anchored on the fact that instruction sharpens the human mind and equips adult male with the curiousness that enables adult male to raise certain cardinal inquiry. With instruction. I am certain most people with moderate and command their inherent aptitude for force due to faith. For case. it will take merely an educated head to raise the inquiry of God being. We are non to accept everything that faith preaches or propagates. and to be able tofree ourselves from spiritual indoctrination we need instruction as a regular tool towards accomplishing this end.
It is merely an efficaciously manipulated head through indoctrination that can make up one’s mind to contend for God or Gods. If God or God ( s ) is or are what He ( he ) is or are projected to be. so no adult male have the power or might to contend for God or Gods. Vengeance we are told. belongs to God or Gods. so why should a rational being wants to contend for the “Almighty God” and “gods” that have the power to destruct both the “body and the soul” . The Boko Haram insurgence and other related spiritual crisis in Nigeria that emanate from the northern portion of the state is a clear verification of deficiency of instruction decently so called. What have been taken as a doctrine of instruction in the state are policy statements and aims of instruction. Besides. in the full northern part there exits no section of doctrine in all the Universities established by the federal and states authoritiess. except the recent 1s by University of Abuja ( the section deficiency the necessity adult male power for a fruitful academic activity to be regarded as philosophical ) and Benue State University. which is sick equipped by qualified academic staff.
The deficiency of doctrine sections in the northern universities is non an inadvertence but a calculated design to maintain this omen and strict cognitive activity out of the northern part and hence deprive the multitudes of the part the monumental benefits and illuminative potencies of such rational activity that doctrine can supply. It is the authority of doctrine to raise cardinal issues and inquiry certain beliefsand ideas. It is so the fright for the release of the multitudes from spiritual fundamentalism and dogmatism that could be achieved through
doctrine that made it hard if non impossible for doctrine to perforate the North. This remarkable act has left the North in the Platonic cave without light. It becomes hence an jussive mood for Nigeria to germinate a doctrine of instruction that will turn to this sordid and moral issue of spiritual intolerance.
4. The Need for Essencism as a Doctrine of Education
Essencismas a doctrine harmonizing to Ekanem ( 2005 ) is coined from the word “essence” . which is what makes a thing what it is ( Hornby 2004:392 ) . Historically hence. Essencism as a doctrine seeks to foreground the kernel of adult male on planet Earth. The ground for this alone doctrine. which is entirely Nigerian. is because most of the foreign doctrines tend to decrease the importance and value of the kernel and life of adult male as the accountant of the habitable Earth. Besides. some of these doctrines attempt to unplug adult male from his Godhead and nature. while seeking to dehumanise and estrange adult male. So. essencism is that doctrine that sees adult male as the centrality of all the occurrences on Earth. This place is anchored and traceable to the Biblical epoch. where adult male was given that godly authorization to inherit the Earth and rule it. The book of Genesis made us to understand that God created adult male in his ain image. to hold both physical and religious rule over all things.
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As the last thing that God created before his remainder. adult male truly represents the godly authorization of God. Man consequently is God’s embassador and as an embassador he is divinely immuned from injury or being harm by any thing on Earth. Furthermore. the creative activity as we have it in the book of Genesis shows that adult male was put in the “Garden of Eden” to be given it. Besides. it was adult male that
provided names for virtually everything both in the garden and on Earth. This is because. the Garden of Eden by design. is a microcosm of our Earth that we live. We can reap from this that adult male is imbued with godly intelligence and cognition to carry through God’s aim on Earth. It follows so that the instruction of adult male must needfully seek to set up this kernel. that is. those of import qualities that make adult male who he is by God. These qualities of adult male can be seen in the double nature of adult male as both physical and religious being. This dichotomy is what constitutes the kernel of adult male. Hence. any doctrine or thought that diminishes or tends to de-emphasise that dualism must be rejected. Man so was created for a Godhead intent. Man was created for the intent of ruling his environment as established by God. So. man’s stay at the Garden of Eden was to fit him with Godhead instruction that will help him to get by and rule his environment outside the garden.
This portrays that historically. man’s instruction was divinely designed to reflect his techno-nature. This can be seen in man’s Godhead ability to give names to all things created by God without duplicate. From this. it can be said that the instruction of adult male is divinely inspired. Based on this inspirational dimension. instruction seeks to fulfill the religious kernel of adult male while the applied science-technology actualized the physical manifestation of man’s religious development.
Viewed from the essencist position. instruction of adult male is divinely ordained to fulfill the double nature of adult male. So. any instruction that does non seek to accomplish these two basic aims is non a sound instruction. It is on the footing of this that we stand to reprobate any instruction that merely strives to warrant the religious facet of adult male while disregarding the physical facet. This is where Boko Haram and other fundamentalist group lost the moral quinine water and justification for their war against western instruction that strive to convey up a balanced adult male through a sort of instruction that cater for the religious and physical demands of adult male. Ekanem ( 2005:220 ) . captures this competently when he argues that
…any educational doctrine that seeks to advance technological promotion
must foremost and first. put a religious foundation for its instruction. It is this religious development that can take to inspirational promotion of cognition. which practical pertinence will take effortlessly to technological development. This so satisfies the physical kernel of adult male since it is through technological promotion that adult male is provided with his physical comfort. But for the physical comfort to be attained there must be a corresponding religious degree of development. Besides inclusive in this religious facet of man’s kernel is the ethical value for all that is good. It provides adult male with a sound cognition of what is good and bad.
The cognition that essencism will supply will put bare to all Nigerian citizens and do it possible as a socio-cultural pattern that honestness wages and that intolerance of one another is a frailty. It will besides assist to pass over off the civilization and pattern of killing in the name of faith. Essencism will convey to the bow the holiness of human life. It will assist alter the civilization and pattern of plundering the national exchequer through public office. Besides. it will transfuse in every Nigerian a chauvinistic spirit of oneness thereby eliminating tribalism. spiritual dogmatism. corruptness and other socio-political frailties that retard national development. The attainment of these sociocultural reforms through essencism is because the double facet of every citizen will be developed through this educational doctrine. This is because as a spirit being. adult male is straight linked with God from where the beginning of his rational inspiration is derived.
The religious development of adult male ( Nigerians ) through essencism will re-establish a direct nexus with God. And when God is involved in every personal businesss of adult male. we can be certain that harmoniousness will be established and development is bound to happen with so much easiness. This is because ; Nigerians will hold one beginning of rational inspiration. which is God. This will allow Muslims. Christians. diehards. Eckists. humanists and others to see adult male as adult male and humanity will be better understood while our “Nigerianness” will emerge from this. This manner. the act of force against one another will be eliminated from our national life. This is because contending against any Nigerian will be seen or interpreted as contending against oneself. Doctrine of essencism seeks to develop a complete homo
personality. This is because no facet of the human nature is ignored. Man ( Nigeria ) is wholly developed as a physical and religious being through essencism. It is when the human personality is wholly developed that one can get down to speak of other facets of
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development. This is because ; the development of any state is dependent upon the development of human individual. Omoregbe ( 1990:147 ) supports this position when he asserts that: The most of import facet of the development of any state is indisputably the development of human personality. It is. in other words. the moral development of the citizens that constitute the state. To be certain. there are other facets of development. for a state is a living being with many parts. each of which needs to be developed… .
This is a sound logic and a fact that can non be faulted or disputed. The development of a state is wholly dependent on the development of the people that make up such a state. This is in conformance with the Platonic impression that the province is “man-writ-large” . Besides. if any portion of the human individual remains undeveloped. there is bound to be job with the developmental procedure of such a state. Nigeria as a state needs essencism as a doctrine since it is the combination of the physical and religious dimensions of adult male into a whole that will make a alone system. character and civilization for the Nigerian province through instruction. This combination will assist the state to look into and eliminate those frailties that tend to retard and suppress the development of the state.
5. Recommendations
Essencism as a doctrine of instruction in Nigeria can assist advance development in the state and aid in controling the threat of spiritual intolerance if the followers are consistently carried out by the authorities.
Promotion of spiritual apprehension among young person aged 8 to 18 to organize the anchor of diverse communities across Nigeria. This will function as critical societal coherence.
Enacting of statute law that will censor the receiving of spiritual instruction from instructors of their ain religion. This is because the thought of instructors of the same religion learning the pupils enrolled in pubic schools bound pupils chances to larn about other faith other than their ain. There is the demand to expose studentsto treatments on spiritual differences and pluralism.
Promotion of local and national argument on spiritual tolerance. Production and distribution of amusing books about spiritual differences and tolerance to pupils in public schools and the almajiris. Guaranting that spiritual instruction instructors are good grounded and trained in essencism as a doctrine of instruction. Building capacity for the rural poor/nomads.
Promotion and fosterage consciousness about critical thought. accomplishments related to radicalization. spiritual freedom and tolerance.
The establishment of programming in public schools that will help in the bar of radicalization and promotes spiritual freedom and tolerance. Victims of spiritual intolerance should be encouraged to seek damages in the tribunal of jurisprudence for the maltreatment of the cardinal rights. Promotion of tolerance and spiritual duologue through instruction and the engagement of civil society in the procedure. Government at all degrees should non be involved in the support of any spiritual activities. The consistent publicity secularity position of Nigeria to instruction and public consciousness. Liberalism should be promoted in all domain of our national life.
6. Decision
Our analysis show that spiritual intolerance is a serious national issue in Nigeria. and it pose a mortal danger to the integrity. stableness and development of the state. Religious intolerance and it potentials to conflict and
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force makes it a sensitive issue of national discourse. However. to undertake the challenges presented by this. the paper posits that instruction as a basic tool and vehicle of release can efficaciously be employed in work outing this turning national monster. To accomplish this. there is the demand to put a sound foundation for our instruction through a doctrine. which in this instance is Essencism. This doctrine will besides heighten Nigeria’s degree of esthesia in physical. religious and practical creativeness. This will supply Nigeria a practical and feasible doctrine of instruction. which processes will assist cultivate in Nigerians a high degree of “physic-spiritual sensibility” . For as Nwoko puts it “…A doctrine of instruction determines fundamentally the way of the originative and productive development of a people” ( 75 ) .
Again. O’connor believes in the soundness of this logic when he asserts that “The educational system of any society is a more or less luxuriant societal mechanism designed to convey approximately in the individuals submitted to it certain accomplishments and attitudes that are judged to be utile and desirable in the society…” ( 74 ) . From this. we can see that no meaningful development can take topographic point without peace. a sound and appropriate doctrine of instruction because it is from here that we derive the purposes of cognition. accomplishments and attitude. With Essencism as a doctrine of instruction. a new civilization and character that reflects the entirety of adult male as a individual that lives in peace with one another piece continuing life. and Nigerians will non be cajoled into prosecuting a faith and activities that will be damaging to the sanctify of human life and destructive of natural jurisprudence or rules. This will assist airt all Nigerians and provides the focal point and cognition that humanity is one and all Nigerians derive their being from this.
Again. this will assist to set up epistemic relationship between
instruction. civilization. faith. political relations. peace and development. It will at the same clip. topographic point the services of instruction and faith to all the people. Of greater importance of this doctrine is the fact that it purges the public from hatred and intolerance but instead will supply a combination of critical contemplation and judgement of spiritual activities. This will greatly checkmate the amazing impact of spiritual intolerance in our civilization. and make the necessary ambiance for peace and sustainable development in Nigeria.
Mentions
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Agwu. C. T. “Religious Conflicts in Kano and Kaduna” . In Ikejiani-Clarke. M. erectile dysfunction. Peace Studies and Conflict Resolution inNigeria: A reader. Ibadan: Spectrum books 2009. Pp. 518 – 531. Bologun. K. A. “Religious intolerance as a beginning of National decomposition ; In Mala. S. B. erectile dysfunction. Religion and NationalUnity. Ibadan University Press. 1988.
Ekanem S. A. “A Doctrine of Education for Technological Development in Nigeria” A Doctor of Philosophy ( Ph. D ) Dissertation. University of Calabar. 2005.
Gofwen. R. I. Religious Conflicts in Northern Nigeria and Nation Building: The Throes of Two Decades 1980- 2000. Kaduna: Human Rights Monitor 2004.
Iwara. U. E. “Religious Violence in Nigeria: Causes and Consequences” SOPHIA: An African Journal of doctrine. 2006. 8 ( 2 ) . Pp. 153-157.
Kwaja. C. M. A. Schemes for Rebuilding State Capacity to Manage Ethnic and Religious Conflict in Nigeria” . The Journal of Pan Africa Studies. 2009. 3 ( 3 ) . Pp 105 -115.
Maregere. T. P. “Religious: A Beginning of Conflict and a Recourse for Peace. Conflict Trends Issue 1. 2011. Pp 17-23. Obasi. C. O. “The function of faith on Issues of struggle and peace” . In conflict Resolution in Nigeria: Angstrom
reader. Ibadan: Spectrum Books 2009.
O’Connor. D. J. An Introduction to Philosophy of Education: London: Routledge & A ; Kegan Paul. 1980. Olayiwola. A. “Nationalism and Nation Building in Islam” In Momoh. C. S. erectile dysfunction. Religion and Nation Building: Nigerian Studies in Religious Tolerance Vol. 1. Lagos. Centre for Black and African Arts and civilisation. and National Association for faiths Tolerance. 1988.
Omoregbe. J. I. Knowing Philosophy Lagos: Joja Educational Research and Publishing. 1990. Onuoha. F. C. The Audacity of the Boko Haram: Background. Analysis and Emerging Trend. 2012. Security Journal. 25. Pp. 134 – 151.
Salawu. B. “Ethno-religious struggles in Nigeria: Causal Analysis andProposal for New Management Strategies” . European Journal of Social Sciences. 2010. 13 ( 3 ) . Pp. 345-353.
