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Building sustainable peace for development among muslims and non-muslims in Bida emirate: an effective strategy for Nigeria
(Department of Religious and Cultural Studies, Faculty Of Humanities, University Of Port Harcourt, 2010) Kareem, M. K.; Bukhari, K. O.
While many parts of the world have experienced conflicts and war, Bida Emirate remains a cauldron of stability and peace. Many research works have examined causes and impacts of conflicts in many parts of the world and socio-political and economic activities in Nupe with scant attention to the causes of peaceful Operational environment in Bida Emirate. Therefore, this study examines the determinants of peace in the study area which is multi-religious and has different ethnic affiliations. The researchers used purposive sampling technique and conducted in depth interviews with the people at the helms of affairs in Bida Emirate such as Etsu Nupe, chief Imams, the leaders of Christian Association of Nigeria and ethnic groups, some individuals and law enforcement agents for their roles in achieving sustainable peace. The study revealed that Etsu Nupe used his position as the royal father to prevent, manage and settle conflicts and minor misunderstandings among his people before they degenerated into significant violence. Findings also showed that annual inter-sect gatherings in Etsu Nupe’s palace, dialogue, justice, tolerance, understanding of the Qur’an and the Sunnah of Prophet Muhammad (PBUH) and guidelines of Jamat Nasrul Islam on issues such assiting of central mosques and takfiir (calling a person an unbeliever) fasclitated sustainable peace there. Prevention is used to keep Bida Emirate safe from ethnoreligious and political conflicts; and this saves human and natural resources. Muslim and Christian preachers should intensify their preaching towards godliness, tolerance, patience, love of others and respect for elders and to one another.
Adult education, Islam, and socio-economic development
(The Islamic Cultural Centre and London Central Mosque, London, 2017) Kareem, M. K.; Bankole, A. S.
Seeking education knows no bounds, age, gender and race in the ancient and modem world. In Islam, the first act (Q2:31-33) and Quranic revelation about 1437 years ago was on education and knowledge acquisition (Q96:l-5). Education is undeniably important and cannot be overemphasized in all the affairs of man, whether social, political, economic and spiritual. This paper, therefore, examines the concept, importance and role of adult education in general and Islamic perspective of adult education in particular relating these to socio-political and economic development. This is done with a view to hypothesizing that education, whether for adults or youths, dictates the level of social and economic development because one cannot give what one does not have. Thus, education can have no ending because it is life. Being a qualitative study, the researchers utilize descriptive methodology to analyze data on adult education to support the paper’s arguments. Findings reveal that Islam provides solutions educationally to resource constraints (human and material) which are the major determinants of the sustainability of social and economic development, the abandonment of which culminated in underdevelopment, crass illiteracy, poverty, ignorance and discouragement of scientific enquiry. The paper analyzed many Quranic verses that encourage man (as homo sapiens) to think, ponder, reflect and discover improved ways of socio-political and economic life for sustainable development (e.g. Q27:69 and Q29:20). The paper recommends properly targeted and delivered adult education to end social strife in today’s world.
Mapping the activities of Faith-Based Organisations in Development in Nigeria
(2010) Odumosu, O.; Alonge, S.; Olaniyi, R.
This paper is an outcome of the Religions and Development Research Programme in Nigeria. The rationale for this study is that the nature, scale and activities of faith- based organisations (FBOs) are poorly understood and documented in Nigeria. The aim of the study was, thus, to undertake a mapping exercise of the nature, scale and activities of FBOs in development in Nigeria. The objectives are: (a) To increase awareness of the nature and scale of faith-based contributions to development in Nigeria, (b) To provide the necessary background and contextual information for further studies under other components of the RaD research programme, helping those involved to prepare detailed research proposals and to select geographical locations, faith traditions and FBOs for further study. The methodological approach included the review of documented evidence and structured interviews. The study is of a qualitative character seeking to identify nature, scale, location and activities of faith-based organisations through in-depth interviews with representatives of umbrella organisations and key informants from faith groups. The survey revealed that the number of registered and active FBOs is limited in Nigeria. However, the active ones can be found in almost all the states of the federation, or at the least, in every geopolitical zone of the country. It also revealed that a high proportion of religious organisations provide some human services. Most of the FBOs mobilise and rely on deeply engaged volunteers rather than paid staff, thus delivering services more efficiently than other providers. The key advantage of FBOs is that they have better access to volunteers, which could be used to expand their role in delivering social services. The faith-based organisations also have the advantage that they are located in communities where services are needed. They are also involved in informal networks (e.g., cooperating, coordinating, and working together with other organisations). These increase their delivery of human services. FBOs often have a direct impact on social institutions, such as schools, which socialise people and change values over time. In addition, their jurisdiction often includes a number of areas such as morality, beliefs about the spiritual bases of disease, rules of family life and sexual activity. FBOs are also very active in practical areas of poverty reduction, providing income-generating programmes for members. The paper concludes that, generally, little research has been done on specific operational issues affecting FBOs activities in development. There is need for case studies to specifically examine FBO programmes and their impact, and here longitudinal studies could greatly contribute to the study of an effort primarily oriented toward a long-term horizon. There is also the need to find out if faith-based organisations bring distinctive advantages to community development. The issued could be readily addressed by comparing faith-based and secular organisations active in community development.

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