EFFECTS OF BOKO HARAM INSURGENCY ON THE LIVES OF CHRISTIANS AND MUSLIMS IN THE NORTH-EAST NIGERIA, 2011-2021

EFFECTS OF BOKO HARAM INSURGENCY ON THE LIVES OF CHRISTIANS AND MUSLIMS IN THE NORTH-EAST NIGERIA, 2011-2021

Titus Aliyu, Ph.D

Department of History and International Studies

Federal University, Lokoja

Email: Babas4christ@yahoo.com

&

Olayinka Aliu Ph.D.

Department of History and International Studies

Federal University Lokoja

Email: ayo.yinka@yahoo.com

&

Harry Solomon Amuda

Department of Christian Religious Studies

Ahmadu Bello University, Zaria

Email: Solomonharry78@gmail.com

Abstract

Boko Haram, an extremist Islamic sect which transformed into a terrorist group, has been an albatross on the peace and development of the North-Eastern States and Nigeria at large since its emergence. The menace of this sect has negatively impacted on the local farmers and businessmen as a whole. This act no doubt has caused severe hardship for the law enforcement agencies that toiled day and night to curtail their activities and restored peace to the affected parts. Although Bornu in the North-East is the epicentre of the insurgency, its effects have reverberated through the entire country with negative impact on the lives of both Christians and Muslims. The invisibility of the sect has raised fundamental questions not only about the national security, but also on the sincerity of government in tackling the sect. Hence, the solution proffered to the devastating effects of these inhuman activities of Boko Haram by the affected communities, states and national and international countries has not yielded any positive results. It is based on the above situation that this study seeks to find out the general effects of Boko Haram insurgency on the lives of the people in North-Eastern States of Nigeria. The paper adopts Group theory framework which conceptualize social activities in terms of groups.

Keyword: Boko Haram, Christians, Muslims, Nigeria, North-East.

Introduction

Religious uprising between the dominant Muslims and the Christian minorities with its concomitant destruction of lives and properties has been a recurrent decimal that pervaded Northern Nigeria.¹ Raymond Hickey² said, to those who really grasp the complexity of this religious phenomenon, it had its source in the conservative practice of Islam as a dominant religion in the area which cannot be divorced from the 1804 Dan Fodio Jihad targeted on reforming and purifying Moslem society. The aftermath of the jihad was the establishment of the federation of Islamic states with emirs and their native administration in charge of Northern Nigeria. This system was brought into post-independence Nigeria and the secular nature of Nigerian constitution which gives room for freedom of religion was considered a threat leading to the rejection of the constitution by extremists Izala movement that moved for Islamic State establishment.

In view of this, there emerged a loose coalition of conservative Muslim forces, albeit, with a division between the traditional conservative establishment represented by the emirs and their councils and the more fanatical groups led by Alhaji Muhammadu Maroua which subscribed to violence as a way of achieving the desired Islamic state.  Muhammad Maraou, also known as Maitatsine – meaning, ‘he who curses others’ in Hausa language, was instrumental to the December 1980 Izala uprising in Kano which led to his death and his followers due to combined military assault of the Nigerian Army and Air Force. In October 1982, there erupted another Maitatsine uprising in Maiduguri which resulted in the death of several of the disciples.³ Taking cognizance of the Maiduguri uprising, it seems to reflect the contagion theory of terrorism. Contagion theory avers that high levels of terrorism in a country often are associated with increased occurrence of terrorism in neighbouring states in the region, whether by the same organisation, by ‘second-generation’ groups, by foreign sympathizers and coalition partners, or simply by imitators.⁴  

 In Northern Nigeria, Islam has witnessed increase in the numbers of Islamic sects fanaticism which often adopted violence in trying to entrench their own Islamic beliefs. Hence, in 2002, Boko Haram was founded in Maiduguri by Utaz Mohammed Yusuf. The sect claimed to be an offshoot of Maitatsine with the objective of imposing reform on corrupt Muslim elites who have adopted Western bad values and to entrench Shari’a states in Nigeria.⁵ In 2009, the group leader, Mohammed Yusuf, told the BBC thus; “Western styled education is mixed with issues that run contrary to our beliefs in Islam” (BBC News, 31^st July, 2009).⁶ Western influence on Islamic society especially in Nigeria was viewed as the basis of their religious weakness. Hence their declaration that anything western, be it an education institution, religious institution, way of life, is infidel and as such must be avoided by Muslim.⁷ The current wave of Boko Haram sect in Nigeria especially in Borno state, North- East Nigeria has raised fundamental issues as whether Nigeria is a lawless society or the problem of lawlessness has been part of the tradition of life style of Nigerians before the importation of two major foreign religions, (Christianity and Islam). According to Lenshie,etal.,⁸  one of the major problems confronting Nigeria today as a nation is sectarian crises manifesting in different dimension or various ways as Boko Haram insurgency has confronted Nigerians with massive assorts which undoubtedly have led to the death of many Nigerians, dispersion of Christians and Muslims alike and paralyzing the economic activities of the country as many financial institutions and other business ventures have closed down in Bornu and its environs, destruction of valuable properties such as Church and Mosque buildings, including farmland and causing relocation of indigenes and non-indigenes to other states.

Theoretical Frame Work

Group theory according to Bentley,⁹ conceptualizes social activities in terms of groups. According to him group is indispensable. Some admit that though individuals have roles to play, their roles are more important only in the group context. The theory sees group behaviour as a relationship between the individuals that constitute such group. The group one belongs to affect him to a certain extent and his behaviour. If Boko Haram is a conglomerate of interest groups, it is thus necessary to study the various groups which interplay with each other in the process of carrying out terrorist activities in Nigeria. In this analysis of group theory, individual is important only in the group context. Consequently, each group competes for values and attention.

In this analysis, the group approach will be apply in the conflict and instability of any society. The organisation of Boko Haram sect is based on interplay of groups; therefore, it must have leadership for dissemination of information. The activity of Boko Haram sect in Nigeria is not anything different given the analysis of this theory. This work therefore rest on the submission of this theory in its analysis of Boko Haram activities in some states of North- Eastern Nigeria. Islamic terrorists operate all over the world, though with different ideologies, but maintain secret sleeper cell.¹⁰ These sleeper cells share intelligence and training, hence, they believe in a similar cause. There is an affiliation or connection between Boko Haram Islamic sect in the Northern part of Nigeria and other Islamic terrorist sect globally, such as ALQaeda, Hamas and Hezbollah.

The second theory is the relational/vengeance theory: relational theory attempts to provide explanation for violent conflict between groups exploring sociological, political, economic, religious and historical relationship between such groups. The belief is that cultural and value differences as well as group interests all influence relationship between individuals and groups in different ways. Thus, a numberr of conflict grow out of a past history of conflict between groups that has led to the development of negative stereotypes, racial intolerance and discrimination.¹¹ “The fact that others are perceived as different make us feel they are entitled to less or one inferior by reason of  values.¹² This disrupts the flow of communication between us and them and to that extent, twists perceptions that we have about each other”.¹³ The Boko Haram sect believe that the group are in bond either by common purpose of fighting the unbelievers for Allah, or feeling of deprivation or sees the remaining members of the Nigerian society as the others. In the circumstances mutual antagonism exist and can be violently expressed. On the part of Boko Haram, killing of members by government security forces the “others” attracts reprisal from it, the “we”. The retaliatory attacks against Muslims in the Gonim Gora area of Kaduna State by an irate mob following the multiple suicide attacks on Churches in the State on Sunday June 17th 2012, also highlights the vengeance thrust of the “we” and “others” psychology.

The cogency of the relation/vengeance perspective theory is such that for a long time, it remained a plausible explanation for the terror campaign of Boko Haram as the death of Yusuf in the police custody, and the hunting and incarceration of the members by the Nigeria security forces were seen to have fired the “we” and “others” psychology, and have been a major factor in the sect’s resolve to avenge its members through the terror campaign.¹⁴ The analyses from these two theories show clearly that the submission of this work rest or can be anchored on these two theories since the activities of Boko Haram and its affiliates and the perceived reason(s) for their action are what these theories analysed.

Islamic Teaching on Boko Haram

According to Maftess, abducting school girls in Nigeria by the so called “Boko Haram” is an act of torture and terrorism against innocent souls. Islam, as in other religions traumatizing children is considered an act of evil. It does not differ from “waed” (burying girls alive) which is “haram.” The problem with Boko Haram and their likes is that they go against all human norms ignorantly. They want to impose the image of the “wrathful God” on the images of human “God” which is a natural development of interaction between humanity and the sacred. This “human God” does not fit their frame of authority. The mentality by which the run their lives and approaches toward their surroundings is a mentality of a superior God. This entails a different and old interpretation of God.¹⁵

In Quran each Sura (except one) start with Bismillah. Any action by humans should start by “Bismillah.” Starting our deeds by “in the name of God, the most gracious, the most merciful” is a recognition of the basic human attitude towards everything in life.  Grace and mercy are the building blocks of life on earth.¹⁶ The actions of the Boko Haram are against the doctrine of Allah’s grace and mercy. In a deeper level of understanding these actions, one must said that these groups subscribe to a distorted image of God and of themselves. “Domination,” “totalitarian,” “the monopoly of truth,” and “God’s representative on earth.” All are expired concepts which belong to an old era of interactivity between heaven and earth.¹⁷ Going back to such era emphasizes that those who subscribe to these concepts are working to activate the images they need to serve their interest. In Islam, worshiping God is connected to peace, whether peace of mind or body.¹⁸ The Quran says: “let them worship the lord of this house (Kaaba), who has fed them, (saving them) from hunger and made them safe (saving them) from fear” .¹⁹

In the Hadith, Prophet Muhammad (S.A.W) says “all things of a Muslim are inviolable (haram) for his brother-in-faith: his blood, his property and his horror”.²⁰ It is very strange in our 21^st century, that a mental activity (reading books) can be considered haram (forbidden), which traumatizing and terrorising children and people are not. The challenge for the Muslims though, is, how to really convince the world that Islam is a loving, peaceful religion.²¹ Muslims should revisit the collective identity they are communicating to others. A first step towards this end is to convey this meanings through active expression of identity. Mare words are not enough to defend Islam as a religion of peace but action to demonstrate it is a must if we want the world to really understand the essence of Islam.

Christian Perception of Islam in Relation to Boko Haram Insurgency

Religious conflict in Nigerian revolved around the two main religions of Christianity and Islam. The growing diversity within them has led only to growing antipathy between their adherents. This has been further by the emergence of Boko Haram insurgence. Apart from fanning division among members of these two great religions, it encourages strong desire for reciprocal action among those affected by the movement’s violence and a growing militancy within various denominations of Christianity, thereby, breaking the national unity of Nigeria.

In his work, the Christian Perception of Islam in Relation to Boko Haram, Henry, reviewed the growing dynamism in Christian belief and doctrine concerning the “other.” He argued that Christianity have a single, general point of view on Islam’s “bloody corridors.”²² That the increasing violence, which has affected Christians, has created an atmosphere in which the rhetoric can easily slides towards calls for revenge, even when there is no time logic for it.²³

With the Christian rhetoric of ‘salvation’ propped up with a heavenly mandate to conquer the world with God-given success, Pentecostal view themselves as placed between the nexus of salvation and conquering the world. A completely different worldview is found among the pious conservatives who desire heaven as their final goal and see the world pleasures as ephemeral.²⁴ Since colonial times, western influences and modernism have influenced a perceived class elevation for Christian relative to Muslims, the dominant narrative of prosperity and success through faith attracted a “new thinking” eventually new class stratification.²⁵

Most conservative Christians take a cautionary look at pockets of Islamic dissent as unitary actions which must be addressed as such, through dialogue or soft threats. However, the more radical Christian groups see the presentation of the narrative of jihadist game plans to overwhelm Nigeria with as a religious and ethnic agenda.²⁶ The latter find dialogue rather deceitful, and this demography mainly comprises a largely youthful population that has grown up in a Nigeria that has acquired in recent time new identity constructions, which have revolved around ethnicity and religion .²⁷

In associating Christianity with modernism, the table is now turned in terms of perceptions. The pagans and heathen now became an elite class, transiting from obscurity to an internationalized religions identity, comparable to Islam and with padding of modernity.²⁸

There seems to be a convenience for Christians in alluding to the inflexibility of Islamic doctrine in cases where Islam which is wrongly seen by many Christians as a unified system seems to be imploding. The common assumption is that Muslims, unlike Christians who hold on to denominational values, are relatively more homogenous. This assumption is not necessarily true. The different sects and dogmas of these sects have caused more conflict within Islam than outside .²⁹ Most Christian respondents primarily rely on two channels for information about Islam: the clergy or the growing number of para-clergy that now wield various spheres of influence; and the news media. These two channels, most especially the former, have highly influenced the Christian laity into taking an ‘us’ versus ‘them’ stance in the events related to the two religions and Boko Haram .³⁰ Relatively few Christians in Southern Kaduna and plateau States distinguish Islam and Muslim from Boko Haram . Blasts occurred and Boko Haram claimed responsibility, violent reprisal erupted against anyone suspected to be Muslim .³¹

Muslim converts or those with Muslim backgrounds were still not within the Christian circle, even though they were tolerated. To members of this group, Christianity and Islam were principally about identity and not necessarily about belief.³²

Boko Haram and Renaissance of Theological Divide

The Boko Haram ideology and onslaught reinforce the theological gulf between Christianity and Islam. The sect has renewed the Muslim conception of the Christian belief of Jesus Christ as God and the trinity as “apostasy and sinful.” Boko Haram tenaciously believe that only the Islamic tradition and its practices are focused toward salvation of humanity. All other faiths and secular social structures await the purported punishment to be determined by Allah. They are on a project of getting rid of the human cultural obstacle to divine cause.³³

On the side of Christians, the Boko Haram onslaught of terror on the Nigerian state and Christians in particular is viewed from the prison of suspicion that reinforce issues of disengagement and unhealthy relationship. Nigerian Christians see Boko Haram as a link that has finally launched the country in the global network of religious fundamentalism and terrorism. The sect has found allies in the terrorism network of the modern world. Hiding under the cover of retaining Islam to its archetypal form and time to unleash terror on Nigeria. There is a strong sense of resentment of the sect among Christians.³⁴

Muslims and Christian youths are witnesses to some Muslim leader’s use of violence and support for terrorism as a way of propagating and defending the faith across the world.  Boko Haram insurgence make Nigeria Christians recall with bitterness, suspicion and apprehension the fundamentalist ‘purge’ of Ayatola khomani and the former president of Iran, Ahmedinejad in the late 1970s. The Boko Haram rekindles Christians apprehensive recall of how al-Qaeda recruited thousands of Muslim youth all over the world for the purpose of fighting the cause of Islam. They have terror cells for their attacks which came clearer global picture with the September 11, 2001 attack of USA. Christians therefore view Boko Haram menace as the phase and, Nigeria Christians detest for Islam and Muslims has increased. Christians, especially in the northern parts of the country are mindful of their interaction and relations with Muslims. The impression right now is that both faiths are fierce foes. Some Christian youths in the north now organize themselves for self-defence and sometimes reprisal attacks.³⁵

General Effects of Boko Haram Insurgency on Christians and Muslims in North east Nigeria

Since the return of civil rule in 1999, religious intolerance has assumed a new dimension in Nigeria. The current wave of Boko Haram sects raises fundamental issues/questions whether Nigeria is a lawless society or the people before the advent of the two major foreign religions (Islam and Christianity). Lenshie, e’tal, opined that, one of the major problems confronting Nigeria today as a nation is sectarian crises manifesting in various ways. However, solutions proffered to the devastating effect has not yielded results, hence successive administration have had distractions of religious crises characterized by mistrust, suspicion and destruction of lives and properties.³⁶

Boko Haram insurgency has confronted Nigeria with massive assaults, which undoubtedly have led to the death of many Nigerians and valuable properties destroyed. The sect has been described as the world’s deadliest and destructive terrorist, both in terms of brutality, mindless savagery and flagrant disobedience to the principle of peace and stability .³⁷ The sect unleashes terror, tension and fear in the minds of Nigerians and the international community. In Bornu, the stronghold of the sect, many lives and properties have been lost to the sect’s attacks. On January 28, 2011, the governorship candidate of the All Nigeria Peoples Party (ANPP)-Engr. Modu Fannami Gubio and six other persons including the brother of the then Bornu State Governor, Alhaji Goni Modu Sheriff were killed by the insurgents. The attack on the United Nation building at Nigeria’s capital Abuja, on 26th August, 2011, which drew global attention, marked a departure from Boko Haram’s traditional target of government facilities and indeed signposts. This means a possibility of a change in target.³⁸ The sect has always claimed that its focus is on targeting officials of the government who have misused state funds, hence, there are numerous cases of attacks in different parts of the country, which have wrecked much havoc in economic, political and social spheres of the nation.

Many businesses in the state have been affected by the activities of the insurgency. Small businesses that use to strive in the night like tea selling, restaurants and barbing shops are no longer operating as a result of the security situation. Bank workers can no longer travelled to local government’s areas to pay salaries due to frequent attacks on the way. As a result, staff of the local government council has to go to the state capital for their salaries which is very risky. There is a reduction of people’s patronage of products from Northern Region because of the rumours that members of the Boko Haram are planning to poison products from the region to other parts of Nigeria. Several businesses from the north have been negatively affected by the security problem. Some of them have to close down; some workers were retrenched and number of hours of operation, cut down.  The Boko Haram attacks have reduced drastically government revenue derivation from the affected states due to restiveness in those places as well as reduced investment and growth of businesses in the affected places. This does not exclude government executed projects. It should also be noted that the activities of Boko Haram affected states to the extent that some Nigerians graduates who are serving the nation under National Youth Service Corps (NYSC) are seriously rejecting posting to some parts of Northern Nigeria. The social challenges posed by Boko Haram insurgency can also be attested to, by the mass movement of residents who are from other states of the Federation out of the North Eastern part of the country, especially, Damaturu the capital of Yobe State.

The security challenge posed by Boko Haram has reached a point where indigenes and non-indigenes are leaving the Northern Region to avert being killed by the insurgents and business owners have their shops closed down for fear of destruction. However, the economic activities in some areas where Boko Haram has spread its tentacles to, have been crippled.³⁹ For instance, local investors who, normally are supposed to contribute to the economic development of the area have left for other regions since no reasonable investors would want to invest capital in a violent prone environment.⁴⁰ Faleti, stated that some of the local and foreign investors had to move away from these affected states to reinvest in other Nigerian communities that are free from insurgency.⁴¹ In this wise, most of the affected investors have to relocate their investment to other parts of the nation. According to Al-Attas, there is a reduction in the bank transactions that made the banks in the affected region to review their operational hours from the usual opening hours of 8am and closing by 4pm to the unusual time of 9am to 12pm.⁴² This decision was taken by the financial institutions to safeguard their business. This arrangement according to Al-Attas has made it difficult for customers especially traders to deposit their daily proceeds in the banks due to the limited banking operational hours that are no longer in their favour. It should be remarked that prices of goods have been increased due to shortage of production and supply from North to South where goods are largely consumed. The Northern farmers find it difficult to carry out their legitimate right to farm and, in some cases, goods are stockpiled, wasting in the hands of farmers because traders from the South are scared of travelling to the North to buy goods.

Boko Haram insurgency has led to an increase in the number of internally displaced persons which has become a social problem in the North East and in many parts of Nigeria. And this is dangerous to economic development. The population of IDPs is worrisome because many of them are family men and women who, ordinarily are to fend for their families. Basic human rights to existence; food, shelter, education, and security are denied these persons by the activities of Boko Haram, hence, necessitating the diversion of funds meant for the development of the country  towards providing basic needs for the IDPs.

Billions of Naira have been spent on the internally displaced persons, who ordinarily are supposed to be working and contributing to economy of the state. Private agencies, local, state and federal governments have spent billions of naira for distribution of relief materials to the IDPs. On 26^th of November, 2015 the National Emergency Management Agency (NEMA) distributed 1,120 bags of rice, 2,240 bags of maize, 2,120 bags of millet, 280 bags of cement, roofing sheets, mosquito nets, mattresses, tissue papers, detergent to some IDPs camps in Bornu State.⁴³ Over 800 million has been spent by Yobe State government on the welfare of the Pompomari camp in Damaturu.⁴⁴ All these have negative impact on economic development of affected states and Nigeria as a whole.  The sect’s blossoming activities have led to the reduction of government derivation from the affected regions of the northern states, as a result of restiveness in those areas as well as reduction of investment and growth of business. The insecurity challenge continues to make it impossible for the government to execute vital projects for the people. Ibeleme, opined that the Boko Haram insurgency in the north has drastically reduced government’s performance in the affected regions.⁴⁵ It should be noted that security challenges in the Northern Nigeria have cost the economy of the country N1.3 trillion.⁴⁶ Resource which normally could have been used to improve existing projects are being diverted to restructure and replace what has been destroyed by the insurgency.

Education is the worst hit by the Boko Haram insurgency in the North-East part of Nigeria. Apart from the fact that the agitation of the sect is that Western education is forbidden and unislamic, formal education has remained the bedrock of human and capital development in Nigeria. Regrettably, millions of children from the North no longer have access to basic education. The insecurity challenge has led to the death of many teachers, students and school properties destroyed thereby making it impossible for pupils to go to school. The situation made the then Bornu State Governor Kashim Shettima to close down public and private schools for 18 months. Without doubt, the future of many children from Northern Nigeria has been jeopardised as a result of the activities of the activities of Boko Haram insurgents. There are many out-of-school children roaming about in the street as a result of their inability to go to school. Tell a Bornu child to go to school and he/she will ask you if you want him or her to be killed by Boko Haram members.

The problem of Nigeria is the fear of one ethnic or religious group dominating the other through political means. The manipulation of religion by the northern politicians to win election is contributing to the political backwardness in the country. On April 19th, 2011, a polling booth was bombed in Maiduguri by Boko Haram members because of its perceived domination by opposition party.⁴⁷ In 2015 general election, the sect issued a statement, warning residents not to participate in the election and as a result of this, many eligible voters became scared and never came out to vote. It became obvious that; the activities of the Boko Haram group to disenfranchise the people further shows the danger it portrays to our hard-earned democracy.

Conclusion

The emergence of the Boko Haram and its ceaseless terror in Nigeria is not only a threat to the security of the state and that of her citizenry. It is a setback on the progress made in interfaith understanding, cooperation and relationship between Muslim and Christian. The Islamic sect has killed thousands of people and destroyed properties worth billions of dollars. A greater number of casualties of the insurgence are non-Muslims, especially Christians. The onslaught is a threat to global quest for improved human relation and peace. To the Nigerian religious space, the menace reinforces and fans the flame of animosity and pathological harm to peace.

As a result of the ravages of Boko Haram insurgence many businesses have folded and shops taken over by the military personnel who have made these shops their base, forcing business owners to either relocate or abandon their shops. This study concludes that, there is need for Muslim and Christians in Nigeria to find a common ground for social interaction on issues concerning their religious teachings because the gap between these major religions is becoming too wide for their stability.  Besides, Boko Haram and other Muslim faithful must reflect on the changing world order and its intrigues. Reverse to the pristine age of Islam against the phenomenon of change may be a difficult task. Perhaps, at the end what may be recorded is unprecedented genocide, without commensurate and conscientious acceptance of the sect’s ideology and worldview, or the rise of another sect and this is already in vogue through the activities of the bandit and unknown gunmen. Islam is not the only religion being challenged by modern culture and influence. Muslim and Christians must acknowledge the imperative of negotiating the inevitable forces of change to chat a new horizon of their faith. In such way, improved human relation, dignity and co-existence will be sustained. Nigeria’s Federal Government should step up its constitutional neutral disposition to religions, while the quality of governance and human development initiative should be improved.

Endnotes

1. Aliu. O. The War on Terror and Nigeria-US Relations. Modern Research Studies.Vol.4. Issue 4. December 2017. p. 560.
2. Hickey. R. “The 1982 Matatsine Uprisings in Nigeria. A Note.” African Affairs 83(331), 1984. pp.251-256. Retrieved from http://www.jstor.org/stable/721562. Accessed on 13/3/22.
3. Hickey. R. “The 1982 Matatsine Uprisings in Nigeria. A Note”
4. cited in Aliu. O. The War on Terror and Nigeria-US Relations. Modern Research Studies. Vol.4. Issue 4. December 2017. p.561.
5. Aliu. O. The War on Terror and Nigeria-US Relations. p. 560.
6. BBC News, 31^st July, 2009.
7. Dan. K.  Impact of Boko Haram on the society. Lagos. Bright Publisher. 2015.p.2
8. Lenshie. E, Edward. N. & Abel J., “Religious Fundamentalism and Problem of Normlessness: Issues in Value System in Nigeria”, Global journal Inc,U.S.A.Vol.12.Issue 9,2012. p.4

9. Bentley. M.. Conceptual Theory of Terrorism. U.S.A :Cambridge University press. 2000.p.4

10. Dan. K., Impact of Boko Haram on Society.Lagos:Bright Pub. 2015. p.5

11. Best. G.S., (ed.), Introduction to peace and Conflict Studies in West Africa.Ibadan:    Spectrum Books Limited, 2006.p.6

12. Best. G.S., (ed.), Introduction to peace and Conflict Studies in West Africa. p.4

13. Hassan R., Faithlessness: Muslims Conceptions of Islam and Society. Karachi: Oxford University press. 2000.p.10

14. www.Daily Sun Newspaper, Online, January 23,2012. p.11

15. Maftess L., Kano Bombings:Extra judicial killings Spark Nigeria Fury. BBC News of February 2,2012. 2019. p.5

16. Maier. K., This house has fallen: Nigeria in crisis. New York: Penguin Book, 2001. p.4

17. Maier. K., This house has fallen: Nigeria in crisis. p.5

18. Maftess. L., Kano Bombings: Extra judicial killings Spark Nigeria Fury. p.5

19. Extract from the Holy Quran,106:3,4 and 6

20. Al-Attas. O., “Boko Haram catastrophic terrorism: An Albatross to National Peace, Security and Sustainable Development” in Nigeria Journal of Sustainable Development in Africa, Vol.14(1), 1999. 54-87

21. Maier. K., This house has fallen: Nigeria in crisis. p.6

22. Ibele. E., “Tension in Nigeria”. Verbatim, Vol.3;no.10, Abuja, 2014. pp.12-27.

23. Best. G.S., (ed.), Introduction to peace and Conflict Studies in West Africa. p.3

24. Marshall. R., Political Spirituality. Chicago, IL: University of Chicago Press. 2009.p.6

25. Marshall. R., Political Spirituality. p.6

26. Logams. P. The Middle Belt Movement in Nigeria Political Development. Abuja: Center for Middle Belt Studies, 2004. p.8

27. Hassan. R., Faithlessness: Muslims Conceptions of Islam and Society. p.5

28. Falola. T.,& Doronet. R., Warfare, Ethnicity and National Identity in Nigeria.Trenton, NJ: Africa world press, 2012. p.10

29. Last. M., “From Dissidence the Genesis and Development of Reformist Islamic Groups in Northern Nigeria”, Policy Paper. No.2 http: //www3.qeh.ox.ac.u.k/ pdf/nrn-    pp02.pdf(accessed 27,May,2013. p.12

30 Marshall R., Political Spirituality. p.7

31. Agbaje. K.,  Boko Haram and Religious Groups. Lagos: University Press. 1990. p.9

32. Many. H., Can We Meet at the Market Tomorrow? Commerce, Authority, and EconomicPower Relations After Violent Conflict in Nigeria.M.ScThesis. University of Oxford.2012. p.10

33. Iheanacho. N.N., “Socio-Religious Conceptualization of Challenges and Problems of Christianity in Contemporary Nigeria Society”. In D.D.I. and N.N. Iheanacho,(Ed.)

 Christianity in Nigeria: Advent,Variety and Trend. Port Harcourt: Stepsons press.  2008. p.11

34. Abidoji. B. “Terrorists on the Loose”. Newswatch International. Vol.2No.5,2014,Lagos. p.12

35. Abudu. E. Clash of identities. Kaduna Nigeria: Dev-Reach publishers. 2010. p.9

36. Lenshie E., Edward. N., & Abel J., “Religious Fundamentalism and Problem of Normlessness: Issues in Value System in Nigeria” p.3

37. Orode J., “Inside Boko Haram Savagery”. Tell No.21, Lagos, 2014. p.9

38. Odey. J.O., The Sharia and the Rest of Us. Enugu: Snap Press, 2000. p.10

39. Best. G.S., (ed.), Introduction to peace and Conflict Studies in West Africa. p.7

40. Dan.K., Impact of Boko Haram on Society. p.4.

41. Best. G.S., (ed.),  Introduction to peace and Conflict Studies in West Africa. p.7

42. Al-Attas O., “Boko Haram catastrophic terrorism: An Albatross to National Peace  Security and Sustainable Development”. p.6

43. Johnstone. T., “Boko Haram: Nigeria Religion and Politics, Council on Foreign relation”. Copyright kaital. Nigeria Compass, Tuesday, October, 2012. p.12

44. Dauda. M., “The effect of Boko Haram Crisis on Socio-Economic Activities in Yobe”, Comment Column, The Punch Newspaper, November 19,2015. p.7

45. Soyinka. W., Next Phase of Boko Haram Terrorism.Lagos: Larry Press. 2012. p.9

46. Orode. J., “Inside Boko Haram Savagery”. Tell No.21, Lagos, 2014. p.9

47. Danjibo N. D., “Islamic Fundamentalism and Sectarian Violence: The Maitatsine and Boko Haram Crises in Northern Nigeria”, Institute of African Studies, University of  Ibadan. 2010. p.13