CHAPTER ONE
INTRODUCTION
1.1 Background to the Study
In human history, religion is indispensable. Apart from one’s relationship with God, sometimes it serves as the instrument for political domination, intimidation, oppression, discrimination, threat and outright deceit. Religion is no doubt important and sensitive in the life of human beings regardless of where they domicile. It is on this premise that man continually seek for protection, direction as well as breakthrough in all human endeavor. Karl Marx views religion as the opinion of the people and his perception has manifested in the lives of Nigerians consequent upon their propagation of new faith (Islam and Christianity).
Generally, religion equally provide succor for the people. Thus anybody or government that toys with it, does so at his/ her own peril. More importantly, religion be it indigenous, Islam or Christian cultivates, energizes, propels, regulates and harmonizes the society it binds its adherents to specific practices and particular moral, codes. It teaches man to choose what is good and discard what is bad. It teaches man to be humble in his inter- personal relationships and to be submissive to constituted authority.
A religious fanatic is someone or a group of people who have extreme religious ideas that are dangerous to both the practitioner and religion. In all the three prominent religions in Nigeria, Islam, Christianity and African Religion, the act of fanatism is associated with religious belief which excludes social relations with people of other religious sects. It may even hamper mutual trust and confidence when such relations exist. (Okwudiba, 2008). Also, religious fanatism can be regarded as an aspect of religious intolerance. For example, many Christian and Islamic organizations have alleged discrimination against each other in admissions , policies, school fees , employment as well as the refusal of many states and government to grant land to build churches in the Northern parts of the Federation (Ekoko and Amodi, 2009).
Conversely, religious accommodation is a situation whereby one embraces and tolerates adherents of other religions. If this is practiced among students, there will be a high level of interaction among practitioners of the dominating three large religions. It is equally in line with the Nigerian constitution which emphasizes the need to respect freedom.
Recently, precisely on 18th June, 2007, the then president of the Federal Republic of Nigeria late Umaru Musa Yar’ Adua noted that his administration may make religious education mandatory in schools in Nigeria’s educational institutions. Since the president made that statement, various and divergent reactions and responses have attended his proposal. The guardian (2007) devoted an entire editorial to examine the proposal. In the editorial, the Guardian (2007) agreed with the president that there is gross moral breakdown and indiscipline in our educational institutions. Restating the position of many other people, the editorial affirms that our educational institutions have witnessed violent crimes, juvenile delinquency, armed robbery, sexual abuse, drug abuse and many other social vices. The newspaper does agree that to eradicate this moral decadence, there should be moral and civic education that emphasizes character formation and re- orientation of values and the responsibilities of the citizenry. The newspaper also perceives compulsory religious education as violating the constitutional freedom of religion, for it can be abused and cause religious conflicts.
Depending on how religious education is conducted in a plural society, it can promote a culture of tolerance. A broad religious education curriculum that incorporates religious values from many religions is very important. Your religious way of life is not the only one that exists. There is danger in knowing only one’s religion. The Oslo coalition, on Freedom of religion and belief (2001) opined that: Education should help seeing that the others are indeed us, knowledge about other religions is an important pre- condition for the development of such an understanding, and hence also of a culture of tolerance.
Religious education can also help in promoting human rights and respect for the dignity of the human person. The Oslo coalition (2001) notes further that dialogue, projects and scientific studies show that most religious have resources in their view of man and their basic value foundations to support both the idea of human dignity and of human rights. The religious education in school therefore can play an important role both in the search for common, cross- cultural values in a broader sense. A meeting with different religious and philosophical traditions might lead to change in the self conception of the individual child.
In a similar light, the office of the United Nations commissioner for Human Rights (2001) acknowledge that religious education can be a tool to sensitize to human rights issues, it affirms religious education is a contributing factor to the shaping up of one’s identity and may play a key role in multicultural societies and in the pursuit of a true globalization as long as it promotes values of tolerance and non-discrimination. This implies that wider perspectives need to be offered, which besides contributing to self- awareness and developing one’s own identity, also help in the understanding of other wider perspectives, thus responding to logic of inclusion and feeling part of the same global community. Teaching of religious convictions based on those criteria would indeed favour the development of balanced individuals, aware of their own identity, including at the religious level but also open, curious and respectful, thus contributing to the creation of a conducive environment for the promotion and protection of human rights.
Public secondary schools are those secondary schools built and managed by the state government. According to the National policy on Education (2004), the five main National objectives of Nigeria as clearly stated in the second National development plan and endorsed as a necessary foundation for the National policy on education are building of:
i. A free and democratic society;
ii. A just and egalitarian society;
iii. A united, strong and self reliant nation;
iv. A great and dynamic economy;
v. A land of bright and full opportunities for all citizens.
Nigeria’s philosophy of education is basically hinged on the integration of the individual into a sound and effective citizen of the nation at the primary, secondary and higher levels of education, both inside and outside the formal school system. It is in the light of this that the quality of instruction at all levels has to be geared towards inculcating the following values:
1. Respect for the worth and dignity of the individuals;
2. Faith in man’s ability to make rational decisions;
3. Moral and spiritual values in interpersonal and human relations;
4. Shared responsibility for the common goal of the society;
5. Respect for the dignity of labour, and
6. Promotion of the emotional, physical and psychological health of all children. For the philosophy to be in line and in agreement with Nigeria’s National objectives, it has to be focused self realization, better human relationship, individual and national efficiency, effective citizenship, national consciousness, national unity as well as social, cultural , economic, political, scientific and technological development (National Policy on Education, 2004).
7. It is based on this background that the researcher embarked on the study of challenges of Christian religious fanaticism in public secondary schools in Agege Local government Area, Lagos State.
1.2 Statement of the Problem
Religions constitute a formidable instrument of social change in any society against the backdrops of its inherent characteristics of maintaining law and order through the internalization of religious tenets and values. Religions is said to provide a healthy environment for a functional and vibrant society and it serves a cohesive and euphonic function in the society. The history of any nation cannot be written without reference to religion (Omoregbe, 2001).
Sadly, there has been evidence of Christian religious fanatics in Nigerian secondary schools characterized by violence, riot killing, aggressive attacks including willful and wanton destruction of lives and properties.
There are three major religions in Nigeria, unfortunately this violent act often occur among Christians and Muslims, even though the tenets of both religions emphasize peace. Some of the adherents of both religions have become overzealous and grossly deviate from the basic dogma of the religions. The effect of this violent act has always been unpalatable and disastrous, ranging from loss of lives, destruction of valuable properties and socio-political instability. Before the introduction of the aforementioned two foreign religions, African Religion then, provided conducive environment that allowed people from various backgrounds to live together peacefully.
However, the advent of the two foreign religions has brought disunity, antagonizing conflict and hatred among their followers which hindered national development which can only prosper in a harmonious atmosphere (Ilo, 2009).