THE INTERACTIONS OF AFRICAN RELIGION, ISLAM
AND CHRISTIANITY AMONG THE PEOPLE OF EDO
STATE, NIGERIA
BY
ISA, Rafatu
10/68CO005
Being an M. Phil. Research protocol submitted to the
Department of Religions, Faculty of Arts, University of
Ilorin, Ilorin, Nigeria.
SUPERVISORS:
PROF. R.W. OMOTOYE
DR. H. A. ABDULSALAM
1
SEPTEMBER, 2014
CERTIFICATION
We certify that this work was carried out by Isa Rafatu in the
department of religions, university of Ilorin, Ilorin, under our
supervision
PROF R.W. OMOTOYE
DATE
(Supervisor)
DR. H. A. ABDULSALAM
DATE
(Co supervisor)
2
HEAD OF DEPARTMENT
DATE
(POST GRADUATE CORDINATOR)
DATE
EXTERNAL EXAMINER
DATE
TABLE OF CONTENTS
Title page
Table of Contents
Introduction
3
Statement of the Problem
Aim and Objectives of the Study
Significance of the Study
Literature Review
Research Methodology
References
Time Plan in Chart Format
Budget
4
Introduction
Nigeria is an inimitable country where thousands of people
who are multi-ethnic, multi-cultural and multi religious co-exist.
Competition for the control of socio-political and economic
authorities among the different ethnic groups, especially,
adherents of Islam and Christianity have led to series of troubles
and unrest in the country (Adetiba, 2010). It must be noted that
the conflicting truth claims of religions have been identified as
major causes of divisions among human beings (Adetiba, 2010).
It is a threat in so far as, it has produced tensions, persecutions,
wars et cetera from time to time.
As a result, we have had and experienced cases whereby
those who claimed to be adherents of two of the world famous
religions, Islam and Christianity have had one issue or the other
that has resulted to violence in some parts of the country
(Nigeria). The cause in most cases is traced and associated with
religious fanaticism, as most people who fall under this category,
are wild and excessive about matters that concern their belief or
faith (Onimhawo, 2005).
This paper concerns itself with an assessment of the
relationship that exists among adherents of Afrel, Islam and
5
Christianity in Edo State of Nigeria. It also sets to evaluate the
religious, political and socio-economic interactions of the three
main religions in the land; therefore, it will be wise to begin this
analysis with a brief discussion on Edo state.
Geographically, Edo state is one of the six states that
make up the South-south geo-political zone of Nigeria with Benin
City as its capital (Imafidon, 2013). The state was created on
27th August, 1991 by retired General Ibrahim Babangida’s
military government (Imafidon, 2013). Edo state is bounded in
the South by Delta State, in the West by Ondo State, in the
North by Kogi State and in the East by Kogi and Anambra
States. The state occupies a land area of about 14,802 square
kilometers. The 2005 estimates, puts the population of the state
at about 3,497,502 million. (Alamu, 2008).
The major ethnic groups in Edo are: Binis, Esan,
Afenmais, Owan and Akoko-Edos. The history of the Benin
(Edo) spans a continuous period of 1,400 years. Such that in
601 AD, Igodo the first in a series of kings in Edo settled in what
is
now
referred
to
as
Benin
City,
which
he
named
Igodomigodo.(Ehgarevba, 1999). Edo had over the years of
continuous history developed a well articulated culture which
captured the way of life, as well as the world view of the people.
Most communities and indeed the ruling dynasties in all the
6
clans trace their origins to the ancient Benin kingdom. In this
regard, the peoples’ cultural similarities are in the areas of
religious worships, folk-lore, dances, and festivals, traditional
modes of dressing, arts and craft. Their political patterns, as well
as behaviour are based on a situation where the monarchical
and republican ideas flourished in an integrated manner. (Izoya,
2014)
At this point, it is necessary to state that prior to the
introduction of Islam and Christianity in the area, the traditional
Edo religion is comprised of the indigenous traditional beliefs
and practices of the various ethnic groups. The doctrines and
world-views of Edo religion are nowhere collected and
systematized, but are embedded in myths, rituals and symbols
(Olupona,1991). Each ethnic group has cosmogonic myths from
which it is possible to derive a notion of the Supreme Being and
lesser deities as well as spirits.
Olupona (1991) added that, ancestors are honoured in
recognition of their on-going relationship with the living human
being. Therefore, people believed in the existence of God (the
Supreme Being). The Edo (Bini) call the Supreme Being
Osanobua and the Esan Oselobua meaning owner of the
universe, while the Etsako Owan and Akoko-Edo call Him
Oghena, Osinegba or Omolua and Oshiomoshi or Adayeba
7
respectively (Alamu, 2008). Supporting the view that the Edo
acknowledged the existence of the Supreme Being, Idowu’s
write up about the Yoruba people, that “the keynote of their life is
their religion” (Idowu, 1996). The assertion is also true about the
Edo people. He further opines that:
Religion forms the foundation and the all governing
principle of life for them. As far as they are concerned, the
full responsibility of all the affairs of life belongs to the
Deity; their own part in the matter is to do as they are
ordered through the priests and diviners whom they
believe to be the interpreters of the will of the Deity.
Through all the circumstances of life, through all its
changing scenes, its days and troubles, it is deity who is in
control (Idowu, 1996).
The quotation above also forms a major part or belief of the Edo
religion. The word ‘religion’ is derived from three Latin words as
its roots, namely, Ligare meaning to bind, Relegere meaning to
unite, or to link, and Religio which means relationship
(Omoregbe, 2000). This implies that the etymology of the term
‘religion’ indicates that it is essentially a relationship, and a link
established between two persons, which are, the human person
and the divine person believed to exist. More explicitly, it is
something that unites man with a transcendent being, or a deity
believed to exist and worshipped by man (Omorebge, 2000).
From the above expression, it is necessary to note here
that of all the cultural inventions of man, the religious institution
8
stands out clearly as the most expressive, integrative and
encompassing stretching into all aspects of man’s endeavours
and experiences. It finds expression in man’s material culture,
value and ethical systems. The term religion interacts with and
permeates the realms of the family system, rites of passage,
economics, law and politics, medicine and technology. It has
equally inspired rebellions as well as served as defense
mechanism by providing means for and tension management
(Alagoa, 1999). However, many scholars have viewed religion
from various angles.
Emile Durkheim in his book, “The Elementary Forms of
Religious Life” analyzes religion as a social phenomenon.
(Durkheim,1912). Durkheim characterized the development of
religion to the emotional security attained through communal
living. He explained that, early humans associated such feelings
not only with one another, but also with objects in their
environment. Durkheim’s position has led to an ascription of
human sentiments and superhuman powers to these objects,
which in turn led to totemism. (Durkheim, 1912) According to
him, the essence of religion is the concept of the sacred as
being the only phenomenon which unites all religions. He
therefore defined religion thus:
A religion is a unified system of beliefs and practices
relative to sacred things, that is to say, things set apart
9
and forbidden beliefs and practices which unite into a
single moral community called a church, all those who
adhere to them.(Durkheim, 1912).
Durkheim saw religion as the most basic or fundamental
social institution of human kind, and one that gave rise to other
social forms. Religion according to him was the major force that
created within individuals a sense of moral obligation so as to
adhere to society’s demand (Wuthnow, 1998). With time, religion
was becoming less important, as it was being gradually
superseded by science and the cult of an individual (Durkheim,
1912). This thereby exposed Emile Durkheim’s definition of
religion to be heavily criticized on both empirical and theoretical
grounds, most especially, by Arnold Van Gennep an expert on
religion and ritual on Australian belief systems (Durkheim, 1912).
Sigmund Freud in his books, Totem and Taboo and the
Future of Illusion gives a psychological explanation of religion
and the concept of God. Religion according to him is:
A continuation into adulthood, a child’s attitude towards his
father. Realizing his weakness a child naturally seeks the
protection of his father whom he sees as very powerful,
and able to protect him. He therefore frequently turns to
his father for help and protection in times of difficulty
(Omoregbe, 2000).
Freud saw religion as nothing other than a mere childhood
mentality extended into adulthood. He explained further that man
10
faced with the odds of life, the forces of nature, death, disease
etc. then realizes his weakness and helplessness, like a child he
continuously seeks the protection of a father. In the absence of
any, he imagines one for himself. Therefore, according to Freud,
God is an imaginary being, an imaginary father.
Sigmund Freud, therefore, sees religion as a disease
which he called childhood neurosis resulting from the father –
complex which continues to affect man in his adulthood
(Omorebge, 2000). He added by saying that: “Infantism is
destined to be surpassed; men cannot be children forever, they
must at last venture into the hostile universe” (Omorebge, 2000).
In conclusion, Freud emphasized that human being must
have the courage to face the universe without seeking for
protection from an imaginary father, and that this childhood
neurosis
can
only
be
over
come
through
intellectual
sophistication and scientific knowledge. The issue with this
definition is that, Sigmund Freud theory has highlighted some
interesting characteristics of religion, even though; it does not
adequately explain the phenomenon of religion.
Idowu in his book opined thus:
Religion results from man’s spontaneous awareness of,
and spontaneous reaction to, his immediate awareness of
a living power, ‘wholly other’ and in finitely greater than
11
himself; a power mysterious because unseen, yet a
present and urgent reality, seeking to bring man into
communion with Himself. This awareness includes that of
something reaching out from the depths of man’s being for
close communion with, and vital relationship to, this power
as a source of real life (Idowu, 1991).
From indication, Idowu is of the opinion that human being
right from the very beginning realizes that he has a dual nature
that is, here on earth, or this life and that there is a living Being
to whom he is linked by virtue of his important personality.
Idowu’s definition of religion also implies that man is conditioned
such that he must be dependent upon God in order for his life to
be real, full, and harmonious; as human’s life is only worthwhile
in accordance as it is controlled and sustained by God (Idowu,
1991).
From Idowu’s (1991) definition, religion is the means by
which God as Spirit and man’s essential self communicate.
Religion resulted from the relationship which God established
from the very beginning of human life between himself and
human being.
Manasseh for instance, argues that “religion” is one of
those words which are easy to use but difficult to define. Most
definitions of the word stress one aspect or another of religion to
the exclusion of others. This indicates that, it would be difficult to
expect an adequate statement of the nature of a complex
12
phenomenon as religion which basically involves all kinds of
human activities. Manasseh supported Nabofa’s definition of
religion thus:
Religion is man’s effort in satisfying certain emotional
needs by establishing and maintaining cordial relations
between himself and the supersensible world and his
fellow man (Udo, 2011).
This shows that religion does not only emphasize the fact
of human beings relationship with God but also human
relationship and dealings with fellow human being (Udo, 2011).
Balogun argues that in its general and comprehensive
connotation, the word “religion” depicts man’s relationship to that
which he regards as holy, whether the holy being is Supernatural
or even personal to the individual concerned (Balogun, 2012).
From these analysis of religion, it indicates that religion in its
widest sense is far more than the relationship of man to God or
(god).
.
Religion therefore, is seen as a means of communion
between the Superhuman and the human, and this relationship
is usually seen as a fixed relationship between the human self
and some non-human entities; variously designated. The basis
of religion is a sense of appeal and submission to the divine
intelligence and power. As religion form the basis of this work,
13
we deem it necessary to cite some definitions of the term, as it
affects the day to day life of the people.
We are fully aware that Islam and Christianity came to
Nigeria from outside the country at some historical points in the
past. Balogun (1980:20) states that, Islam in Edo state is as a
result of the invasion of the area by the Nupe in the nineteenth
century. Oseni (1998) emphasizes the indubitable fact that Islam
came to Edo State through the efforts of Hausa, Fulani, Nupe
and the Yoruba settlers who came to Afenmai (Edo North) area
in the wake of the Nupe incursion. He added that, through good
neighbour-liness, Islam spread to neighbouring Esan towns and
Edo at large. While Christianity in Edo state is as a result of the
Portuguese Catholic missionary activity in the Benin Empire in
the late fifteenth century (Ryder, 1960). As Ryder noted:
Their first dealings with the Oba of Benin and his chiefs
led them to think he was well-disposed to their faith,
likewise gained encouragement from the belief of the
Benin people in a supreme god which, they considered,
should dispose them to accept the doctrines of
Christianity. However, these sanguine hopes were dashed
by the first mission to Benin which soon discovered that
the Oba’s interest in the new religion extended no further
than a desire to humour the king of Portugal so that
European weapons might be sent to Benin; for papal
decrees forbade the delivery of arms to infidels (Ryder,
1960).
14
Despite the discouragement, further missionaries went to
Benin kingdom in the course of the following two centuries,
mainly by the request of the Oba, but a request inspired,
apparently by political motives. “Neither any lasting result nor
even any temporary success came of these missions” (Ryder,
1960). Consequently, by the middle of the sixteenth century the
Portuguese had made no progress whatsoever with the
introduction of Christianity into the Nigerian state. But in the
second half of the century, a considerable success was recorded
for the Portuguese in establishing in Warri a neighbouring town
to Benin (Edo), a Christian tradition that was to continue into the
nineteenth century (Ryder, 1960). However, still in the same 16th
century, it was recorded that firearms were introduced about the
same time and this seemed to have led to an increase in
warfare. In 1515, Oba Esigie was accompanied by the
Portuguese missionaries in a campaign which drove the
marauders from Idah to the north and across the Niger. As a
result, churches were established by the Portuguese in Benin
City (Stewart, 2000). In August 1516, the king (Esigie) is
recorded to have ordered his son and two of his greatest
noblemen to become Christians and built a Church in Benin and
they learnt how to read and did it very well (Stewart, 2000)
It is worth noting that a good number of factors facilitated
the acceptance of these alien religions by the Edo people.
15
Before the introduction of Islam and Christianity in the area,
despite the various ethnic groups that existed, there were
traditional, linguistics, religious beliefs and practices at a high
level of coexistence in the environment. The consciousness of
the presence of these alien religions (Islam and Christianity)
offers a challenge to the behavioural patterns of the Edo people
in their traditional society. However, the establishment of Islam
and Christianity in Edo state were not without challenges by the
traditionalists. Balogun (1980) states succinctly that, the strong
opposition to Islam came mostly from the local priests who
refused to quit their traditional worships for a foreign religion. In
the case of Christianity, based on documentary evidence that
has so far come to light, the Portuguese were increasingly at
loggerheads with the Oba of Benin (Rider, 1960).
Statement of the Problem
Edo State is one of the thirty six (36) states that make up
Nigeria. The inhabitants enjoy freedom of religious worship. Both
inside and outside observers give credit to the state as one of
the most peaceful area in the country (Nigeria) (Benin Kingdom).
The state has escaped the ethnic and religious violence that has
engulfed and damaged tens of thousands of lives and properties
elsewhere in Nigeria.
16
Edo is a state where we have a large percentage of
adherents of Edo traditional religion, Islam and Christianity. The
people are seen to live together and go about their normal day to
day activities despite the differences in religious beliefs and
practices
(www.edoworld.nt/edotourismreligion).
This
observation has made the researcher curious and wanting to
know the behavioural pattern of residents in Edo as regards
living together for years without religious violence resulting from
the area. Therefore, the problem this research work seeks to
address is to find out the factors that are responsible for
continuous religious harmony and interaction amongst adherents
of Edo traditional religion, Islam and Christianity.
Aim and Objectives
The study attempts to carry out a comparative, analytical
and historical study of Afrel, Islam and Christianity with
emphasis on the interaction of these religionists. The study
therefore, will investigate, explore and examine the actual level
of understanding of interaction as a phenomenon.
17
Significance of the Study
The fact that we have insecurity of lives and properties in
Nigeria today as a result of religious and political extremism is
not to be blamed on God. Rather, man has been given rational
power and free will to be able to choose from evil and good
(Elue, 2013). Religion does not force anyone to obey God
otherwise; man will be nothing more than a mere robot. As a
result, the significance of the study is to show that the religious,
political and socio-economic problems being witnessed in some
northern states, namely: Borno, Abuja, Jos and Kano in recent
times are not being adequately managed by adherents of Afrel,
Islam and Christianity the way it is being managed in Edo.
The Mechanism adopted for Peaceful Co-existence in Edo
Religion is central to the inculcation, promotion and
realization of harmonious co-existence among individuals and
the community. The absence of religious fanaticism most
especially
from
adherents
of
Islam
and
Christianity
is
responsible for religious peace in the state (Edo). In this regard,
family members may belong to different religions, yet they share
and deliberate on family issues together as well as other
18
developmental issues that are beneficial for their common good
(Taiye, 2012).
Literature Review
A good number of general works have been done on the subject:
“Religious, political and socio-economic interaction in Edo” from
different perspectives. Information is also obtainable on religious
interaction from books written by eminent scholars and articles
published in reputable journals. Textbooks on African religion
are also available, some of which discuss the Edo religion and
the peoples world view, as well as, the celebration of specific
festivals. Not many works, however, consider the religious,
political and socio-economic interaction of Afrel, Islam and
Christianity in Edo state of Nigeria.
Some of the relevant books on the subject of this paper include:
“Religion and Development: The Case for ChristianMuslim Joint Responsibility” by Mala, (Mala, 1988) the book Is
one of the most important books that call for joint efforts from the
religious adherents and groups, especially, Christians and
Muslims to join hands together for developmental purposes. By
extension, these two religions (Islam and Christianity) have
become the key determinants of the history and destiny of
19
nation. Therefore, co-operation among them, through interreligious relations and dialogue, Christians and Muslims can use
or exert both their spiritual and physical resources to enhance
the much needed co-operation for developmental efforts going
on in the country.
This work is comprehensive in its scope. It however
concentrated more on Muslims and Christians as the key
determinant of the development of Nigeria with the exclusion of
other religious practitioners in the country.
Oseni in his book titled “Islamic Scholars as Spiritual Healers in
Nigerian Community: An Examination of the Activities of
Mallams in Afenmai Area of Bendel State” (Oseni 1988), seems
to be the need to fully affirm that the relationship that exists
among adherents of different faiths in Edo north is cordial. The
import of this is that, the author made us to understand that,
these Islamic spiritual healers carried out their healing in the
area without discrimination. His submission confirms to us the
spiritual benefits that Muslims, Christians and Afrelists benefit
from each other. Though, he did not state in his work the
modalities or how close these religionists are to start benefitting
from each other spiritually. Also, his work is confined only to
those in Afenmai land.
20
M.A. Bidmos in his book, Religious Harmony in a Multifaith
Society: An Islamic perspective (Bidmos, 2012) is another book
which discusses inter-faith dialogue. The author in the course of
his analysis submitted that inter-religious dialogue is a mode of
presentation in religious parlance. The writer indicated that interfaith dialoguing is as old as religion itself implying that it is a
uniquely potent instrument of creating understanding and
peaceful
co-existence
in
a
heterogeneous
society.
The
implication of this is that, from time immemorial, inter-faith
dialoguing has been important and popular among human
beings.
The book also stressed a major problem identified with
designated religious dialoguers representing various faiths. In
this context- Islam and Christianity are referred to. He stated that
both Muslim and Christian dialoguers either at seminars or
conferences, in most cases lay accusations and counter
accusations and that by so doing will not help in achieving the
proposed set goals of the dialogue.
“The value in the Co-existence of Christianity, Islam and African
Traditional religion to humanity”. By Nurudeen Danesi Asunogie
(Asunogie, 2005) presents the identity of an ideal Muslim in any
given community. He supported his view by some Quranic
verses where it is clearly stated that there is nowhere in Islam
21
where violence is used as a means of proselytization. He
stressed that oppression on the basis of religion is out of place.
If this is the position of a religion and what ordinarily religion
should be, therefore, the relationship of Christians, Muslims and
African religionists must be spiritualized by a consciousness that
translates it into an imperative of action. As such people do not
have choice other than to co-exist.
John Onimhawo in his work “Muslim Christian relations in
Nigeria: An Africentric Approach”. (Onimhawo, 2005) recounts
the relationship that has existed between Christians and
Muslims during the time of the prophet of Islam (P.B.U.H). He
gave examples of such occasions like the group of Christians
who came from Najran in Southern Arabia to see Mohammad
and then celebrated their Christian liturgy in his mosque in
Medina. In a similar manner, a deep spirit of mutual respect and
co-operation between
Muslims and Christians was also
demonstrated in the letter of Pope Gregory Vii which he sent to
an-Nasir, the king of Bujaya in Algeria, in 1706. He however
presents a second view of instances that showed that the
relationship that existed between Islam and Christianity is
deteriorating in Nigeria following the introduction of new forms of
western education
that are repugnant to Islamic system of
education.
22
Solomon Ikhidero in his write up, Pornography in post colonial
Nigeria: An Owan (Edo) Traditional Response (Ikhidero,
2013:104) is a work that takes an ethical assessment of the
traditional Edo value. The work exposed the recent cultural
conflicts over the existing traditions of the people, taking into
cognizance particularly sexual expression which has become an
import clash of civilization in the post colonial (Edo) Nigerian
society. The writer portrays the value of the people’s traditional
culture with particular respect for the established custom as
regards sexuality. To this effect, the communities’ sets limit
through social norms, taboos, moral and religious guidelines as
well as legal constraint on what constitute lawful sexual
behaviour within Edo communities.
I.S. Aderibigbe, in his book “Muslim- Christian relations in
Nigeria: A History of Tolerance and Peaceful Coexistence”
(Aderibigbe, 1989) explains in details the kind of relationship that
exists between the two major religions (Islam and Christianity) in
Nigeria shows that, in various aspects of national life there has
been a reasonable degree of mutual positive interactions in the
area of religious relations. It would be proper to say that apart
from occasional disturbance perpetrated by extremists and
fanatical members of both religions, there has been much
understanding and tolerance leading to peaceful co-existence.
The author acknowledges the fact that this has been made
23
possible due to the various injunctions of the two religions on
one hand and the cooperation of both Muslims and Christians on
the other hand.
Politically,
the
relationship
between
Christians has always been geared
Muslims
and
towards unity and
cooperation, so as to make Nigeria a perfect place. Aderibigbe
while quoting Kenny illustrated that “the mood of the Muslims
dominated North and the Christians South has been to make the
Nigeria independence work and one of the major aims of the
politicians has always been “that Christians and Muslims may be
truly brothers”. (Aderibigbe, 1989) this indicates that both voting
and elections into offices have always been based on many
other things not solely on religious consideration.
Economically, the interactions of Muslims and Christians
are well pronounced as both engaged in a common form of
trading where buying and selling take place. In government
parastatals, these adherents of Islam and Christianity work hand
in hand for their daily bread, becoming friends and also sharing
in the problems and successes of one another. In this regard,
just as we have Christians heading some of such establishments
with Muslims as officers under them, so also, do we have other
establishments where Muslims are also heads and the
Christians serve under them vice versa reflecting in Edo state.
24
There have never been any occasions where industrial unrest
arose from religious differences in the area. Instead adherents of
both faiths have always come together under the banners of the
same unions and associations to fight for their rights.
In the area of social relations, Muslims and Christians
have been able to come together and carry out their day to day
activities in peace. There is no doubt, that in the course of
mixing together, a lot of adaptation of each others traditions,
value and culture, have taken place thereby leading to
involvements of living each other style. Mode of dressing is a
very noticeable element adopted from each other.
Edward Erhagbe, in his book, “The Nupe invasion of Etsakoland:
Its impact on the Socio- political developments of the Etsako
clans” (Erhagbe, 1986) explains more of the people that are
found in the northern part of Edo state. The author gave a
historical account of the people found in this area reflecting how
the present society through the process of evolution and
interactions has acquired the main feature that has given its
identity. He affirms that the traditional polity developed by these
people was elaborate such that, they attended to problems of
law and order in the society and also the way of implementing
them as well as those to be responsible for this task. For the
purpose of achieving this, he added that councils were
25
established at different levels for administration. More also,
social and religious beliefs were evolved for the smooth running
of the society.
The introduction of Islam in the area changed the existing
traditional faith. The import of this is that just as we have
traditionalists in the area so also do we have Muslims living
together, with each minding their religious belief.
Abdulrahman Osioke Aruna, in his book A History of Auchi
kingdom (Aruna, 2010) provides information on the religious
outlook of the Edo people. He discussed the importance of name
in Edo religion, especially that of the Supreme Being, with its
attending implications for the religion of the people. Also
discussed in the book are culture, religion and custom of the
people. Their taboo and festivals are enunciated. The work also
provides us with useful information on the inception of Islam in
Edo.
The author perspectives in his book are illuminating,
revealing and expository. Inspite of his effort, he did not take his
time to examine Christianity and its attending implications on the
people.
Outline History of Etsako by U.I Abiri (Abiri, 1986) is a very
comprehensive historical analysis of the Edo people. The origin
26
of the different ethnic groups in Edo was exhaustively discussed;
the book also provides information about the various aspects of
Edo styles, the language, culture and mode of government.
More importantly, the author also made mention of both Islam
and Christianity, as well as, their relationship in the area, though
he was not elaborate in this regard.
The literature reviewed so far provide us with relevant
information and facts on Edo traditional religion, the inception
and development of both Islam and Christianity in Edoland, as
well as the interaction of adherents of these religions.
Research Methodology
This study is comparative in nature at the same time historical.
As it addresses an age-long issue, which is still very much
contemporary, it is therefore sociological due to the fact that the
issue of interaction affects people in the society, as well as, the
daily activities of living. As a matter of fact, it is also
philosophical and theological as the issue has always warranted
both philosophical and religious interpretations. Therefore, for
the accomplishment of this work to be successful, Historical
method will be employed to critically investigate the events,
27
developments and experiences of the past in Edo Religion,
Islam as well as Christianity.
This method will give data for back ground information and
contextualization of the study. This method necessitates a
documentary
research,
which
will
involve
gathering
of
information from secondary sources, such as libraries, archives
and documentary centres. Base on this, the philosophies of
Islam and Christianity shall be compared and related to Nigerian
context; while the approach of study of Edo religion would be
largely phenomenal. We would depend upon both oral and
written sources. We will also use relevant local and international
journals, newspapers, and unpublished magazines.
Secondly, a descriptive survey method will be used to
collect primary data from respondents in the field. This method
will be very useful in getting information on the level of religious
interaction amongst adherents of Islam, Christianity and Edo
religion. Personal interviews and informal conversations will be
held with clergy, Afrelists, Muslims and Christians. The survey
method will also help in getting information concerning events
and everyday occurrences that relate to our study. The fieldwork
will be carried out among the Edo people of South-south Nigeria.
28
Conclusion
With the inception of Islam and Christianity in Edo, these varied
interactions affected intermingling of people, ideas, concepts,
aspirations, religions and culture. The intermingling favoured the
influx of Islam and Christianity from the neighbouring areas into
Edo. It is observed that the spirit of brotherhood as well as family
solidarity is largely responsible for the people’s coexistence
irrespective of the differences in religious view.
From the illustrations so far made, one can understand
that at this crucial moment, Muslims and Christians had become
so sensitive that both are very cautious in actions and
utterances. As a result,
Muslims and Christians realized more than ever before
that the religious, political and socio- economic structures
were such that had no other alternative but to cooperate
which they did in a very large extent for the sake of
peacefully, strong and united community free from all
kinds of injustice and opperession (Onimhawo, 2005).
Therefore, from the way people perpetuate evil, violence and
sorrow all in the name of religion in Nigeria, it becomes clear that
there is need to say that religion generally is there to serve
man’s need, so the term is not bad in itself rather; it is the abuse
of the phenomenon by human beings that makes it bad.
29
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34
Survey of Literature
Writing of Introduction
Writing of Statement of the Problem
Writing of Aims and Objectives
Significance of the Study
Research Methodology
Literature Review
Printing and Binding
Presentation of Protocol
Gathering of Data for Seminar
Presentation of Seminar
35
31
Sept.,2014
Aug., 2014
July, 2014
June, 2014
May, 2014
April, 2014
March, 2014
Feb., 2014
Jan., 2014
Dec., 2013
Nov., 2013
MONTHS
Oct., 2013
WORK PLAN
36
BUDGET ESTIMATE
AMOUNTS
School fees year one
N70,800,00
Internet sources
N 150,000
Field work/ travel
N 100,000
Making use of library
N 20,000
Stationeries
N 20,000
Printing proposal
N 15,000
Thesis production
N 80,000
miscellaneous
N 150,000
Total cost
N 605,800
37