Abiodun Alao has added new insights to the already existing body of literature on religious violence through his work Rage and Carnage in the Name of God: Religious Violence in Nigeria. Unlike other authors on the same topic, Alao traces religious violence in Nigeria to its pre-independence history, thereby establishing that ethnopolitics or ethnonationalism, along with socioeconomic striving among the three dominant religious groups (Christianity, Islam, and Traditional religions), remain the remote cause of religious violence in the West African nation. Alao offers a novel perspective, since scholars often blame religious extremism on fanaticism, indoctrination, illiteracy, and, to some extent, lousy governance.
Alao has adopted a unique style of writing in which he keeps his reader(s) engaged. He has an exceptional way of breaking down complex ideas and information and simplifying the same for easy reading and comprehension. He begins each chapter with a preview highlighting critical areas of intended discussion and ends each chapter with a conclusion evaluating his findings. In the final chapter, the author gives an evaluative summary. In this chapter, he identifies internal ethnopolitics and ethnonationalism as the cause of religious violence in Nigeria. He also pinpoints economics as one key reason for a decade of prolonged and sustained religious violence.
Alao’s inclusion of Traditional religion as a source of violent religious extremism in Nigeria is noteworthy. He however argues that extremism within Traditional religions is not as pronounced as it is among the other two major religious groups (Christianity and Islam) (102-103). His description of Traditional religions as embedding “fears in (and some measure of power and authority over) citizens often with the purpose of commanding obedience or hypnotizing victims” (111) suggests that such practices are only associated with traditional religions. However, such practices are common among other religions in Nigeria. The author has also failed to differentiate occultism and traditional religious practices in this work. He describes activities of occultist groups like the Okija shrine, Egbesu Boys, and ritual killings as traditional religion-inspired violence.
In both the first and second chapters of this work, Alao extols Islam as more than a religion, but a way of life for its adherents. However, he does not explicitly state what other religions (Christianity and Traditional) are. Hence, he describes religion as shaping the attitudes and behaviors of those practicing a religion (4).
Alao also identifies conventional or Western universities as breeding spaces or grounds where Islamic fanatics or extremists are groomed. This is an innovative perspective because other scholars have identified Western education or civilization as only remote cause of religious violence or religious extremist groups like Boko Haram. He has also traced the origin of Boko Haram beyond local politics, negligence, poverty, etc., to disagreement over doctrinal issues and practices of Islam. His consideration of violence on children orchestrated by some Christian leaders as witches (97) has added a new and exciting piece to the discussion of religious violence in Nigeria. Some scholars may consider such an absurd violation of human rights, which does not necessarily translate into religious violence.
Alao’s consideration of the economics of religious violence in Nigeria as one of the remote causes of religious violence in Nigeria is also spot on. He writes, "there is no doubt that economic considerations have been factors in the cause and prolongation of religious violence” (205). This contributes to understanding religious violence in Nigeria.
He correctly observed that, the external connections of the two dominant religions in Nigeria (Christianity and Islam) have continued to cause and prolong religious violence in Nigeria. The use of religious violence to score cheap political points (224), and other global, political, or religious events, have remained external causes of religious violence in Nigeria.
This is a well-researched work published when ethnoreligious violence is at its peak in Nigeria, adding to the existing scholarship on the subject matter. The work is a good resource for stakeholders and peace and conflict resolution students at all levels. It is a must-read volume for every researcher on religious violence in Nigeria, and should serve as reference material for politicians, religious leaders, policymakers, and security agents. It provides relevant information about remote and external causes of religious violence in Nigeria. It is a valuable guide for students of religious studies at all levels.
Bonaventure Chia is a PhD student in the School of Philosophy, Religion and History of Science at the University of Leeds.
Bonaventure Chia
Date Of Review:
June 23, 2023