EFFECTS OF ETHNO-RELIGIOUS CONFLICT ON PEACE AND SECURITY IN

NIGERIA: A STUDY ON KETU-MILE 12 OF LAGOS STATE

By
Adewale Adepoju
Department of History and Diplomatic Studies
Tai Solarin University of Education, Ijagun, Ogun State, Nigeria.
Email: [email protected]
Phone number: +2348054679884
And
Ogunsakin Oluwasegun Dare
Institute of Peace, Security and Governance,
Ekiti State University, Ado-Ekiti, Ekiti State, Nigeria
Email: [email protected]
Phone number: +2348133893764

ABSTRACT

The research paper investigated the Effects of Ethno-Religious Conflicts on Peace and Security
in Ketu- Mile 12 of Lagos State Nigeria. Ethno-religious conflict is a form of conflict supposedly
generated on the basis of real or imagined “difference” rooted in ethnic and religious identities.

The study applied both sociological and historical methods in its investigation. However, Social
conflict theory was chosen as a theoretical foundation while the essential assumption of the idea
is that ethno religious conflict affects peace and security of a Nation.

The work revealed that the effects of ethno-religious conflicts on peace and security of Nigeria
are enormous among which are: destruction of human and material resources, psychological
problems, diversion of government resources to security for maintenance of peace, retardation of
economic development, weakened of patriotism, disinvestment of local and foreign companies
with continuous capital flight and loss of confidence in the economy etc. Therefore, it was
established that ethno-religious conflicts do significantly negatively affect peace and security of
Lagos state and is capable of disintegrating the country.

The researcher however, to avert this, went ahead to make some useful recommendations which
are: there is need to adopt a very effective and efficient early warning mechanism that will curb
ethno religious conflict, government should collaborate with religious organizations as well as
depoliticizes their relationship with ethnic and religious group, the government must engage the
religious bodies to fight ethno religious conflict by creating and organizing the needed constant
dialogue and communication, religious bodies and leaders should be facilitator of Christian and
Islamic values of forgiveness and reconciliation etc.

Keywords: conflict, ethnicity, religion, peace, security, Lagos state

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 INTRODUCTION

Nigeria is a multi-ethnic and multi-religious society. Nigeria consists of over 250 ethnic
groupings (Arase and Iwuafor 2007). Also Lagos state that has over 100 ethnic groups with
population of about 14 million people (National Population Commission, 2020). Since moving
the capital of Nigeria to Abuja, Lagos has stayed a multi-ethnic state, which has been catching
and attempting to adapt to the issue of ethnicity on the one hand, and the problem of religious
conflicts on the other. After the post military era, Nigeria came back to just democratic regime,
inter-ethnic conflict give off an impression of being extending, set apart by wordy occurrences of
brutal clash. These have happened in both rustic and urban areas (much of the time between
those review themselves as indigenes versus "pioneers" who they consider as "untouchables) the
country over. No urban zone in Nigeria gives off an impression of being resistant from ethnic
pressure and conflict, including Lagos, its financial center point. Since 1999, the Yoruba ethnic
militia group, the Odua Peoples’ Congress (OPC) has been at the cutting edge of the drive to
guarantee Yoruba individuals, as autochthons—that is, native occupants—of Lagos, control
every single neighborhood showcase and other business spaces. The most recent scene in
interethnic strife that erupted on Walk 2016, echoes prior occurrences between the Yoruba and
Hausa in Idi-Araba in 2002, and well Mile 12 in November 1999. The prior conflicts can be
named as instances of "practical clash," as they were trailed by a time of generally serene
conjunction (Animasahun 2016).

The history of ethno-religious conflicts in Nigeria can be traced back to the early 1980s. Thus,
before the present democratic dispensation in Nigeria, there were ethno-religious conflicts that
claimed so many lives and property (Mohammed, 2005). Notable among such crises are the
Maitatsine religious disturbances in parts of Kano and Maiduguri in 1982; Jimeta-Yola religious
disturbances (1984), and Zango Kataf crises in Kaduna State (1992). Others are Kafanchan
College of Education Muslim Christian riots; Kaduna Polytechnic Muslim-Christian skirmishes
(1981-1982); and the Cross vs the Crescent conflict at the University of lbadan (1981-1985). Yet
other early ethno-religious conflicts include the Bulumkutu Christian-Muslim riots (1982);
Usman Danfodio University Sokoto (1982); and the Muslim-Christian Clash during a Christian
procession at Easter in Ilorin, Kwara State (1986).

It has been recorded by peace workers and researchers that most of the violent conflicts in
Nigeria have been either purely religious or ethno-religious (Mohammed, 2002; IPCR, 2003;

2
Bogoro, 2008). The recent increase in violence in intra- religious conflicts is a very worrisome
new development that has caught the attention of clerics. It is surely a very dangerous dimension
to religious intolerance, even within a particular religion. In some cases, ethnicity has been the
basis for violent intra- religious conflicts adding a new dimension to religious conflicts in
Nigeria, especially the Northern Nigeria (Bogoro, 2008).

The Mile 12 universal market is situated in the Ikosi-Isheri Local Council Development Area
(LCDA) of Lagos state, in Southwest Nigeria. Traders come from different parts of the country
and neighbouring countries, but the Yoruba (from Southwest Nigeria) and the Hausa (from
Northern Nigeria) are the dominant ethnic groups (Animasahun 2016). There are over thousands
of people moving to Ketu-Mile 12 every day. The atmosphere is what one expects of a typical
Lagos market. Some of the time it very well may be extreme thinking about that the Mile 12
market is a warehouse for those selling and trying to purchase in wholesales. It is the place all
the nourishment items originating from inside and outside the states land. Along these lines, it is
the gathering point for the two purchasers and dealers. Seemingly, there are more dealers from
various ethnic gatherings in the Mile 12 market than some other market. Here, one will
find Yoruba, Igbo, Hausa, Ebira, Idoma, Efik, Fulani, Ibibio, Kanuri and Igala traders to mention
a few. Beside the business exercises that go on inside and outside Mile 12, it is without a doubt
one of the significant spots with traffic blockage. This is due to the number of people within the
area and a couple of bad roads. That said there are still a number of things to know about Ketu
Mile 12 market (Abiola, 2018).

The study of Hausa community in Yoruba towns by Cohen (1969, 1974) had focused on the
organisation of Hausa trade across Yoruba-land, while Albert (1993) studied the Inter Ethnic
relation in Kano and furthermore urban vagrant settlement in Nigeria between the Hausa in Sabo
Ibadan and their Yoruba have in a relative examination with Sabon-gari in Kano. Tijani (2008)
went further to recreate how intergroup clashes between the Hausa people group in Agege and
their Yoruba have been figured out how to keep up an agreeable relations. While efforts to
properly understand the real source and adequately manage ethno-religious conflicts are still
ongoing, however, there has been stable peace in Ketu- Mile 12 of Lagos state an area known for
its multi-ethnic composition and vulnerability. This study became necessary in an attempt to put
in spotlight the causes of ethno religious conflicts and the effects on peace and security in Lagos
State, Nigeria

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Objectives

The general objective of this paper is to investigate the effects of ethno-religious conflict on
peace and security in Nigeria: a study on ketu-mile 12 of Lagos state.

Specifically, the paper intends to:

I. ascertain the causal factors influencing ethno-religious conflict in ketu mile 12 of Lagos
State.
II. investigate the various effects of ethno-religious conflict and the various challenges of
sustainable peace and security in the face of ethno religious conflict in Lagos State,
Nigeria.
III. discover the various recommendations to bring about sustainable peace and security
among different ethnic and religious groups in Lagos state and Nigeria as a whole.

Methodology

The research methodology adopted for this study is the qualitative approach using primary and
secondary data. Interview was conducted from key informants for primary data. In view of the
complexities that a study of this nature usually attracts, both primary and secondary data were
sought from Interview, Text Books, Journals, Magazines, and Newspapers, etc. in Libraries and
the Archives as well as the Internet.

ETHNO-RELIGIOUS CONFLICT: CONCEPTUAL DISCOURSE

Ethno- religious conflict is a form of conflict supposedly generated on the basis of real or
imagined “difference” rooted in ethnic and religious identities. It is “supposedly” because of the
need to avoid the essentialism that characterizes discourses on identity politics, especially the
independent power assigned to these identities in shaping political consciousness. The notion of
ethno- religious identity derives from the congruence and the mutually reinforcing relationships
between ethnic and religious identities in the social and political process. As the situation has
been well captured, sometimes religious identity becomes part of an ethnic group’s identity or
vice versa, and presents a volatile social mixture coupled with the power of the ethnic group’s
myth of common descent (Salomone, 1991).

According to Jakob Rosel (1995; 123), he defines ethnicity as groups which sees themselves as
constituted by the real or imagined bonds of a common decent religion, language, culture and
history. From (Otite, 1990) in (Uhunmwuangho, 2011), defined ethnicity as categories of people

4
characterized by cultural criteria of symbols including language, value systems and normative
behavious and whose members are anchored in a particular part of a state.

Meanwhile Abdul (2002:146) described religion as issue identity which is about solidarity and
setting boundaries between those who are considered to be believers and those that are not. This
deals with issue of sentiments feeling and norms that may be a result of shared experiences. Also
base on Microsoft Encarta (2009) definition, described religion as people’s beliefs and opinions
concerning the existence, nature and worship of a deity or deities, and divine involvement in the
universe and human life. Here in this seminar papers, religion is basically conceptualized as
Christianity and Islam whose adherents are mostly reoffered to as Muslim and Christians.

According to United Nations Institute of Training and Research (2015), conflict is a relationship
between or within two or more parties (individuals or group) who perceive each other as having
incompatible goals. This means that there is no conflict as long as actors or parties do not
recognize that a situation is conflictual. Derivation from Oyeshola (2005: 101) proposes that
there is conflict, when there is a sharp disagreement or clash, for instance, between divergent
ideas, interests of people and nations. He asserted further that conflicts are universal yet distinct
in every culture. It is common to all persons yet experienced uniquely by every individual. It is a
visible sign of human energy and often the result of competition for resources‟. Conflict as
explained above is considered to be a product of disagreement that may be rooted in the belief
system and perceptions of threat to people’s goals. Spangler and Burgess (2005), noted that
“conflict involves deep rooted moral or value differences high-state distributional question, such
as who dominates whom. Fundamental human psychological needs of identity, security and
recognition are of issue as well”.

Ethno-religious conflict is a situation in which the relationship between members of one ethnic
or religious and another of such group in a multiethnic and multi-religious society is
characterized by lack of cordiality, mutual suspicion and fear, and a tendency towards violent
confrontation (Achumba et al. 2013; Salawu, 2010). The point of view on this research paper is
that conflict is not an abnormal phenomenon when it occurs among human and groups, however
the degeneration of conflict into violent confrontations remains the problem of contemporary
social relation discourses and this affect peace and security.

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 THEORETICAL FRAMEWORK

Social Conflict Theory

The Karl Marx of Social Conflict theory considers social life to be as an opposition and
spotlights on the circulation of resources and power which are not equally supplied ordinarily.
Defenders of the theory see society as a get-together of individuals of assorted needs and
interests with constrained resources to address their issues. This makes disparity that creates
social clash and social change (Thio, 2008).

Social conflict theory basically looks at struggles for power and control in society as a major
causal factor of inter-ethnic conflict (Crossman, 2019). Conflict occurs when two or more actors
oppose each other in social interaction, reciprocally exerting social powers in an effort to attain
scarce or incompatible goals and prevent the opponent from attaining them. The quest for
dominance and power becomes the currency rather than consensus. Based on this premise,
governments at local, state and federal levels have not been able to address the contending issues
between different ethnic and religious group or assist them in reaching some consensus
(Ugwumba, 2018).

The importance of the social conflict theory therefore lies with the way that the appearance of
peculiar and horrible clash between various ethnic groups for example Yoruba and Hausa ought
to be comprehended regarding their individual and aggregate perspectives versus bunch
subsistence and endurance; which has a ton to do with quiet co-existence and security in Mile 12
market. This theory provides support for the Yoruba position that the historical dominance by
Hausa over them in Mile 12 market, a market located in the Southwestern part of the country is a
form of social conflict. The inter-ethnic conflict of 1999 and 2016 was as a result of social
conflict creating a tension of disunity among the various ethnic groups in the market.

THE CAUSAL FACTORS INFLUENCING ETHNO-RELIGIOUS CONFLICT IN

LAGOS STATE

According to Oyeshola (2015) suggests that there is conflict, when there is a sharp difference or
clashes, for example, between dissimilar thoughts, interests of individuals and countries. He
affirmed further that contentions are all inclusive yet unmistakable in each culture. It is entirely
expected to all people yet experienced particularly by each person. It is an unmistakable
indication of human vitality and regularly the consequence of rivalry for resources. Conflict as

6
disclosed above is viewed as a result of contradiction that might be established in the conviction
framework and impression of danger to individuals' objectives. Spangler and Burgess (2005)
noticed that "conflict includes profound established good or worth contrasts high-state
distributional inquiry, for example, who commands whom. Major human psychological needs of
character, security and acknowledgment are of issue too". Indications from previous inter-ethnic
conflict in mile 12 market shows that there are numerous causes of inter-ethnic conflict which
affect co-existence between different ethnic groups in the market:

Indigene/Settlers Dichotomy: Indigeneship/Settlers problems have become problems all over

the market, due to the fact that the Yoruba ethnic group believes that they are the owner of the
market being sited in southwest Nigeria. Based on findings, it is established that, there have been
patterns of migrations which are well defined at this point in time. He goes further to posit that
even though the Hausa/Fulani have lived in Ketu-Mile 12 for many years, not many of them are
in the local government council or in the Lagos State House of Assembly. Meanwhile, the
Yoruba ethnic group believed that they should be in control of the affairs of the market but the
Hausa ethnic group rejected this move and this resulted into inter-ethnic conflict (Fieldwork,
2020).

Impatience: Impatience is another reason for conflict every day in the market. Fretfulness can
be among Hausa and Yoruba, among dealers and purchasers. For instance, Mr. A and Mr. B need
to pass through a tiny road simultaneously as opposed to hanging tight for each other they
results to affronts what's more, and abuse each other. Different reasons for clash between traders
incorporate grabbing of clients, tattles, criticizing and so on (Lawal, 2014).

Battle for Power: The tussle for power has been a significant reason for struggle between the
Yoruba and Hausa in the market. This was the central point that set off the inter-ethnic conflicts
in Mile 12 market of 1999 (Adeniran, 2015). There was a fight for amazingness between the two
ethnic groups. A few Yoruba’s felt that another ethnic group can't for all time rules them on their
soil. Before the 1999 fierce showdown, in the Shukura yam segment for instance, there was no
Yoruba in the authority board of trustees notwithstanding the way that the Yoruba comprised a
sizeable number of dealers in the segment. Some Yoruba dissented and mentioned for the
chairmanship position of the area and the Hausa opposed the endeavor by Yoruba to be
remembered for the initiative. This was one of the issues that prompted the fracas in 1999.

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Incompatible Values: Nigeria is a country favoured with in excess of 250 ethnic groups. These
groups have various societies, history, method of dressing, and ways of life and so on. The way
of life of the Yoruba isn't the equivalent with the Hausa. These ways of life comprise a
significant wellspring of conflict (Fieldwork, 2020). Groups that begin independently from one
another will in general create extraordinary societies that may advocate contrary qualities that is,
the norms of rightness and goodness that hold a culture and society together (Bartos & Wehr
2002). The issue of incompatible vales between the various ethnic groups in the market has
created inter-ethnic conflict. The believe by some ethnic groups in the market that the Hausa’s
are dirty and lack orderliness in the arrangement of things have resulted into conflict (Fieldwork
2020). Also the ethnic conflict of 1999 was as a result of incompatible values. This resulted in
the killings and destruction of properties. The non-affirmation and misconception of, and
prejudice towards the uniqueness of the estimations of others are a piece of the reasons for strife
in the market.

Poor Communication: Lack of proper communication between the Yoruba and the Hausa in the
market is another source of conflict pointed out by Adeniran (2015). At times during
negotiations over a particular commodity, especially between an Igbo buyer and a Hausa seller;
if the Hausa unintentionally speaks his dialect, the Igbo man may feel he is being insulted and
abused. He may quickly begin to affront and revile the Hausa man in counter as opposed to
requesting the importance of what the Hausa has said. In an interview granted to the researcher, a
trader, who identified herself as Atinuke, and claimed that one of the causes of inter-ethnic
conflict in the market is poor communication and this always result into argument between a
seller and a buyer.

Disappointment with respect to Government: Throughout the years, the Lagos State
Government has neglected to concentrate on peace working in the market. At whatever point
there is a clashes between ethnic groups, what government does is to stop threats utilizing
military limits and power groups to arrange the understanding without following, observing and
committing resources to the peace building process in the market (Adeniran, 2016).

The government has failed in the accompanying manners to prevent inter-ethnic conflict in the
market through:

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i. Insincere reports of committee set up to examine past clashes keep on social event dust
while government seems uninterested, with no single individual being indicted to fill in as
hindrance to other people.

ii. Inability of government to give sufficient consideration to early notice signals clashes.

Also government failed to successfully check corrupt practices of officials and ensure equitable
distribution of the resources and wealth in the marketplace (Ogbaki, 2017).

EFFECTS OF ETHNO-RELIGIOUS CONFLICT IN KETU MILE 12 OF LAGOS

STATE

In some parts of Lagos state of Nigeria, ethno-religious conflicts occur in an alarming rate in the
past few and the probability of future occurrence remains high amidst socio-economic and
political strife facing the country. It has occurred in areas of Alaba market, Agege Abattoir,
Oshodi, respectively. Ethno-religious identities have become disintegrative and disparaging
social rudiments menacing the peace, stability and security in Nigeria. The frequent ethnic
conflicts and religious clashes have posed a major security challenges. The long protracted ethno
religious conflict leads to destruction of lives and properties. The number of lives and properties
consumed because of these crises cannot be statistically determined. The skirmishes which
follow the major confrontations, leaves several people wounded and several thousand people
displaced from their homes. Ethno-religious conflicts have brought about economic shocks and
political instability in spite of business activities in the state. Ethno-religious conflict leads to the
loss of human and resources capital (Umaru and Isaac, 2019, p9). The following are some of the
effects of ethno religious conflict in Lagos state:

Destruction of Human and Material resources: According to Umaru and Isaac (2019), the long
protracted ethno religious crisis leads to destruction of lives and properties. The number of lives
and properties that has been consumed as a result of these crises cannot be tagged to a particular
statistical data. The skirmish which follows after the major confrontations leaves several people
wounded and several thousand people to abandon their homes. The various ethno-religious
conflicts have brought about economic and political instability, despite the abundant business
activities in Lagos state. The losses in human capital due to the direct and indirect effects of the
religious conflicts are of inestimable dimensions. Taking into consideration the level of

9
destruction in the various religious conflicts, and coupled with incessant religious fundamentalist
insurgencies, the Nigerian state cannot sustain the economic and human losses.

Psychological Problems: When ethno religious crisis occur, it largely amount in psychological
problems where most of the victims suffers from post-traumatic stress syndrome (PTSS) (Dogara
2010: 94) after they have been subjected to various phases and ills of conflict. Onwomah (2014)
asserts that a time of crisis and conflict is a time that brings out the worst instincts and impulses
in man. It is a time when social relationship is at its worst. Starting from their new communities,
there is increased level of crime rate, effect on the economy on the economy of the nation state
which leads to the struggle over scarce resources. In the sphere of psychological effect, some of
these individual remains reservoirs of ethno-religions knowledge laced with distorted
information and revenge as they see no reason to live happily together with one who destroys
one family and society. This creates room for another phase of conflict in the future (Umaru and
Isaac, 2019).

Threat to Investors: Onwumah (2014) when he posited that in economic terms, ethno-religious
crisis damages resources and facilities which took time to acquire. The climate of insecurity
usually created by violent conflict deters investments. It is a truism that an insecure, crisis –and –
violence - ridden polity can never attract foreign investment. No investor knowing full well that
the polity is a security risk would venture his capital there. And where the polity is scaring away
foreign investment, the economy becomes stagnant and the dividends of democracy equally
becomes a mirage.

Wastage of Government Resources: It needs to be mentioned, as well, that no remarkable

development could be recorded in an atmosphere of ‘Built, Destroyed, and Rebuild’ (BDR) as it
amounts to cycling within the circle. In essence, it gulped the government millions of naira or
dollars to put in place numerous amenities which were destroyed during crises. Resources, which
could have been used to improve these amenities and embark on other developmental projects,
would have to be used on restructuring and replacing what had been damaged during the conflict.
In most cases, government compensated victims of these crises and this gulped millions of naira,
which could have been used for other developmental projects.

Weakened Patriotism: Ethno-religious conflicts create hatred among Nigerians as well as

demeaning the sense of belonging to one Nigeria. Hence, threatening the corporate existence of
our great and dear country. The ethno-religious conflicts in Nigeria especially in Lagos state,
10
have very often served as a tenterhook to national unity and integration for instance, in the Ketu-
mile 12 crisis, the Hausa- Fulani have been piqued against other tribes selling goods instead of
confronting the issue of limited resources in the market in order to resolve their areas of
disagreements. In other words, the conflicts has weakened patriotism, commitment to national
deals and true nationhood, giving rise to parochialism, ethnicity and other cleavages which
ethno-religious Jingoists exploit for their interest and advantage.

ETHNO-RELIGIOUS CONFLICT AND THE CHALLENGES OF SUSTAINABLE

PEACE AND SECURITY IN LAGOS STATE, NIGERIA

National peace and security is understood as freedom from danger or the absence of threats to a
nation’s ability to protect and develop itself, or promote its legitimate interests and enhance the
well- being of its citizens (Imobighe, 1990: 225). According to Nnoli (2006), national security
has “objective” and “subjective” dimensions: the former measured by the absence of threat,
anxiety, or danger, while the latter is measured by the absence of fear that threat, anxiety, or
danger will materialize. However, despite what appears to be the inclusiveness implied in this
definition with the emphasis on the well- being of the citizens, the traditional literature on
national security takes as its point of departure the framework of defense and strategic doctrine
such that national security is reduced to the security of the state and the narrow interests of the
ruling elite.

The following are some of the challenges of sustainable peace and security in Lagos State,
Nigeria:

High Level of Unemployment: International Labour Organization (ILO) described

unemployment as “the population of persons aged 15-64 who during the reference period, were
available for work, actively seeking for work, but were unable to find work”. The level of
unemployment is very high in Nigeria presently. The National Bureau of Statistics (NBS) said
the population of unemployed Nigerians increased by 518,000 to over 1.45million between
December 2015 and March 31, 2016 (Daily Sun, May 25, 2016, p.15). It is very difficult if not
impossible to guarantee peace in an environment where you have very high unemployment rate.
This is because according to Akwara etal cited in Tom (2014), “where the youths cannot get
clean jobs, they make themselves available for odd jobs to stay alive which takes any imaginable
criminal dimension” (p. 88).

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Religious Intolerance: Nigeria is a country that is not only multi-ethnic but also multi-religious
and as such there should be the freedom of worship that would ensure that people are allowed to
freely decide and determine their religious groups as well as mode of worship. This explains why
Section 39(1) of the 1999 Constitution of the Federal Republic of Nigeria as amended guarantees
every Nigerian; Muslims, Christians, idol worshippers, free thinkers’ etc. freedom of expression,
to hold opinions and to impart ideas and information without interference. When this provision
of the Constitution is observed and respected, there is high tendency of achieving peace but
peace cannot be guaranteed where people are forced to abandon their religious beliefs or having
another religion imposed on them. Nigeria over the years has witnessed series of religious related
crisis due to religious intolerance (Egugbo, 2016, p8).

Mismanagement of Public Fund: According to Egugbo (2016), part of the reason why Nigeria
is poor today is because of high rate of mismanagement of public fund. Most state managers in
Nigeria today find it difficult to differentiate between personal and public fund and as a result
they tend to appropriate public fund to themselves. This situation has partly resulted to a
situation where most state governments in Nigeria are not able to pay workers’ salaries as and
when due. Workers in some states are being owed up to 4-6 months’ salaries. There is no
gainsaying the fact that these workers have become so impoverished. How can peace be
guaranteed where people are poor, hungry and angry? According to Ifejika and Aliu (2015),
“poverty instigates class struggle in the society, truncates government policies and efforts,
creates a sense of marginalization or deprivation, breeds social crimes and upheavals and makes
development planning and implementation difficult” (p. 67).

Electoral Malpractices: One of the factors that spark violence and crisis in Nigeria is electoral
malpractice. In Nigeria, politics is highly valued to the extent that it is played with disregard to
the rules of the game. The Do or Die attitude of our politicians make them to want to win
elections by all means and this manifests in election rigging. According to Dudley (1973, p. 14),
“instability is the inevitable consequence of the failure of political actors to play the game of
politics according to constitutive and regulative rules of the game”. People are bound to react
violently when their wishes and will are subverted.

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 PROSPECT FOR SUSTAINABLE PEACE AND SECURITY IN LAGOS STATE
NIGERIA

The research study list some factors that will help in achieving sustainable peace and security in
Lagos state and Nigeria as a whole. The factors are; transparency and accountability, respect for
the rule of law, free, fair and credible elections, prudent management of resources,
diversification of the economy, religious tolerance and also good governance and national
patriotism should be collective watchword. Religious and ethnic diversities should not be a
source of conflict in Nigeria considering the rise of global citizenship identity. As thus, necessary
preventive mechanism, early warning mechanism, conflict management and prevention should
be employed as ultimate tactics of governmental, civil societies and non-governmental bodies
(Egugbo, 2016).

CONCLUSION

Development cannot take place in an atmosphere of ethno religious conflict and insecurity. From
the above discourse on “Effects of Ethno Religious Conflict on Peace and Security in Nigeria: a
study on Ketu Mile 12 of Lagos State” has been able to examine the nature, course, cost and
crisis associated with this recurring theme in Nigeria peace and security history. It is a position
maintained by this research work after due considerations that if government, religious bodies,
leaders and civil society put in the right effort towards this age long crisis, religion and ethnic
consciousness can be forged to promotes national integration, cohesion and unity, promoting
development in it democratic and infrastructure rather than being manipulated or politicized by a
few elite, ethnic warlords and charlatans. Religious and ethnic diversities should be a source of
inter-group relations that broaden societal perspectives and enriching faith rather than becoming
a capricious region of arms and killing. Nigeria unity should come first before any other issues.
By this therefore, ethno-religious crisis has reached a point of urgency with long lasting
solutions.

RECOMMENDATIONS

The following recommendations are made to bring about sustainable peace and security among
different ethnic and religious groups in Lagos state and Nigeria as a whole.

1. There is need to adopt a very effective and efficient early warning mechanism that put in
places all strategies to curb ethno-religious conflict in Nigeria. In cases where conflict has

13
 occurred or the age long effect of conflict still persist; there is an urgent need to devise
conflict management style and conflict resolution procedures not for the elite of the
warring parties but for the local warring faction.

2. All practices that are capable of strengthening ethnic and religious differences must be
eliminated by government and structures must be put in place to monitor such practices
and punish perpetrators of violence.

3. The Nigeria government must also engage the religious bodies to fight ethno-religious
conflict by creating and organizing the needed constant dialogue and communication
section. Government should also be sensitive to the needs and aspiration of various ethnic
groups.

4. The embellishment of a constitutional framework for democratic and participatory

governance at the grass root level and the legal frameworks that will permanently address
the issues of settlers/indigenes phenomena in the country will not only help in solving the
existing conflicts but will also go a long way in eradicating ethno-religious conflicts in
the area.

5. It is also important for the federal government to note that there is urgent need for state
and local government to be involved in matter of security than before because they are
closer to these ethnic groups.

6. It is pertinent that the Nigerian security system should be restructured, adequately

retrained and re-equipped to meet up with the current realities in the country. The
security strategy must have to change from reactive approach to proactive approach.

7. Government must collaborate with religious organization as well as depoliticized their

relationship with ethnic and religious groups and rule out distinction between the church
and the state.

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8. Collaborations and negotiations have to be adopted in resolving the many issues and
perceptions that always lead to ethno-religious crisis. People, religious leaders and
traditional leaders and stakeholders (NGOS and Civil Society organisations) must be
encouraged to always come together to dialogue, negotiate and reach compromises on
putting a possible end to the conflicts.

9. Government should embark of a re-orientation strategy of enlightenment for the entire

citizenry. The strengthening of economic empowerment, welfarism and adequate security
are also essential for a true just and fair ethnic and religious relationship.

10. Government must ensure that political, social and economic development strategies are
integrated into the approaches of conflict prevention, management, and peace-building
efforts at all levels.

11. It is also essential to say that the promotion of good governance at all levels of
governmental authority but most especially at the grass root remains the greatest antidote
to the problems of ethno-religious conflicts in the area. In the absence of good
governance, the ruling elite recourse to ethnic, religious and regional appeals, thereby
inflaming primordial identities of the masses.

12. Nigeria educational bodies and curriculum should promote Inter-religious and Peace
Studies at all level of educational Institution as to embed the values, attitudes of tolerance
and brotherliness.

15
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