Preaching as a Language of Reconciliation in a Context of Divisions, Conflict and Violence in the Middle Belt Region of Nigeria

α
Nicodemus Daniel
Nicodemus Daniel
σ
Nicodemus Pele Daniel
Nicodemus Pele Daniel
α Stellenbosch University Stellenbosch University

Send Message

To: Author

Preaching as a Language of Reconciliation in a Context of Divisions, Conflict and Violence in the Middle Belt Region of Nigeria

Article Fingerprint

ReserarchID

6604K

Preaching as a Language of Reconciliation in a Context of Divisions, Conflict and Violence in the Middle Belt Region of Nigeria Banner

AI TAKEAWAY

Connecting with the Eternal Ground
  • English
  • Afrikaans
  • Albanian
  • Amharic
  • Arabic
  • Armenian
  • Azerbaijani
  • Basque
  • Belarusian
  • Bengali
  • Bosnian
  • Bulgarian
  • Catalan
  • Cebuano
  • Chichewa
  • Chinese (Simplified)
  • Chinese (Traditional)
  • Corsican
  • Croatian
  • Czech
  • Danish
  • Dutch
  • Esperanto
  • Estonian
  • Filipino
  • Finnish
  • French
  • Frisian
  • Galician
  • Georgian
  • German
  • Greek
  • Gujarati
  • Haitian Creole
  • Hausa
  • Hawaiian
  • Hebrew
  • Hindi
  • Hmong
  • Hungarian
  • Icelandic
  • Igbo
  • Indonesian
  • Irish
  • Italian
  • Japanese
  • Javanese
  • Kannada
  • Kazakh
  • Khmer
  • Korean
  • Kurdish (Kurmanji)
  • Kyrgyz
  • Lao
  • Latin
  • Latvian
  • Lithuanian
  • Luxembourgish
  • Macedonian
  • Malagasy
  • Malay
  • Malayalam
  • Maltese
  • Maori
  • Marathi
  • Mongolian
  • Myanmar (Burmese)
  • Nepali
  • Norwegian
  • Pashto
  • Persian
  • Polish
  • Portuguese
  • Punjabi
  • Romanian
  • Russian
  • Samoan
  • Scots Gaelic
  • Serbian
  • Sesotho
  • Shona
  • Sindhi
  • Sinhala
  • Slovak
  • Slovenian
  • Somali
  • Spanish
  • Sundanese
  • Swahili
  • Swedish
  • Tajik
  • Tamil
  • Telugu
  • Thai
  • Turkish
  • Ukrainian
  • Urdu
  • Uzbek
  • Vietnamese
  • Welsh
  • Xhosa
  • Yiddish
  • Yoruba
  • Zulu

Abstract

In the Middle Belt region of Nigeria, people used religion, ethnicity and tribe to segregate, exclude, marginalize and demean one another whereby conflict and violence have become a language. Therefore, this article argues that preaching as a language of reconciliation is a great technique for helping people move from thinking and talking division, conflict and violence to thinking, talking and the practice of social cohesion, harmonious life and sustaining life in the Middle Belt region of Nigeria. Therefore, the article proposes that, preaching as a language of reconciliation should focus on change from proposed evil to thoughts of sustaining life, preaching as a language of reconciliation should focus on change from egocentrism to promoting human well-being, preaching as a language of reconciliation should focus on change from fixation on the past to ultimate forgiveness and Preaching as a language of reconciliation should focus on building a common future.

References

62 Cites in Article
  1. Samuel Egwu (2008). Ethno-Religious Conflicts and National Security in Nigeria: Illustrations from the “Middle Belt”.
  2. Marie-Rose Kambabazi,M Okoth,S Ngala,L Njue,H Vasanthakaalam (2016). Evaluation of nutrient content in red kidney beans, amaranth leaves, sweet potato roots and carrots cultivated in Rwanda.
  3. A Adamu,A Ben (2015). Migration and Violent Conflict in Divided Societies: Non-Boko Haram Violence Against Christians in the Middle Belt Region of Nigeria. Nigeria Conflict Security Analysis Network (NCSAN).
  4. C Adeyanju (2018). The mass media and violent conflicts in Sub-Saharan Africa.
  5. O Alubo (2011). Unknown Title.
  6. B Arnold (2009). Genesis.
  7. B Ayindo,S Doe,J Jenner (2001). When You Are a Peace Builder: Stories and Reflections on Peace-Building from Africa.
  8. L Blanchard (2016). Nigeria's Boko Haram: Frequently Asked Questions.
  9. Celia Filmalter,Ilze Van Eeden,Joanita De Kock,Brendan Mccormack,Isabel Coetzee,Seugnette Rossouw,Tanya Heyns (2001). From fixers to facilitators: the start to our South African journey.
  10. W Brueggemann (2003). An Introduction to the Old Testament Canon and Christian Imagination.
  11. D Buttrick (1987). Homiletic: Moves and Structures.
  12. Davidson Chifungo (2013). CCAP Preaching.
  13. D Chukwurah,O Eme,E Ogbeje (2015). The Implication of Boko Haram Terrorism on Northern Nigeria.
  14. J Cilliers (2013). Prophetic Preaching in South Africa: Exploring Some Spaces of Tension.
  15. George Coats (1980). Strife and Reconciliation.
  16. H Courlander (1975). A Treasure of African Folklore.
  17. F Craddock (1971). As One Without Authority.
  18. J De Gruchy (2002). Reconciliation: Restoring Justice.
  19. (2005). A Reader on Preaching Making Connections.
  20. F Fretheim (1994). Genesis. The New Interpreter's Bible.
  21. Pumla Gobodo-Madikizela (2014). Interrupting Cycles of Repetition:.
  22. Y Grossman (2013). The Story of Joseph’s Brothers in Light of the “Therapeutic Narrative” Theory.
  23. Ikeh Tochukwu V.,Oyinna Benneth C.,Oladele Joseph O. (2010). Design and Simulation of an Intelligent Fault Protection Scheme for Smart Grid Applications using Fuzzy Inference and Rate-of-Change Analysis.
  24. V Hamilton (1995). The Book of Genesis Chapters 18-50.
  25. Mignon Jacobs (2003). The Conceptual Dynamics of Good and Evil in the Joseph Story: An Exegetical and Hermeneutical Inquiry.
  26. Je Lee,W (2003). A Critical Evaluation of the Audience-Oriented Preaching Theories of Fred Craddock and Eugene Lowry.
  27. D Kajom (2015). LGA Population, Kaduna state, and Plateau state.
  28. A Kuruvilla (2016). Christiconic Interpretation.
  29. C Logams (2004). The Middle Belt Movement in Nigerian Political Development: A Study in Political Identity 1949-1967.
  30. M Lower,T Hauschildt (2014). Contextualizing Media Events: War and Genocide in Rwanda and the East of Congo.
  31. A Lumun (2012). Factors for Nation Building and Development in Nigeria.
  32. B Maigadi (2006). Kaduna Textiles Limited mill, Kaduna.
  33. J Mcconville (2013). Forgiveness as private and public act: A reading of the biblical Joseph narrative.
  34. Douglas Munemo,Elinah Nciizah (2014). The Church in Zimbabwe’s Peace and Reconciliation Process under the Government of National Unity.
  35. R Musbau (2014). Contemporary Dangers and Opportunities.
  36. P Mwaura (2009). Human Identity and the Gospel of Reconciliation: Agenda for Mission Studies and Praxis in the 21st Century: An African Reflection.
  37. (2012). The Niger Delta of Nigeria:.
  38. C Nussbaum (1995). Poetic Justice: The Literary Imagination and Public Life.
  39. O Okpeh (2008). Towards Peaceful Co-Existence in a Multi-Ethnic and Multi-Religious Society: Interrogating the Nigerian Experience.
  40. R Osmer (2008). Practical Theology: An Introduction.
  41. Peter Moffitt,Adam Williamson,Peter Stenhouse (2014). The Source of the Problem.
  42. J Schlafer (1992). Remembering Vietnam.
  43. U Simon (2001). Joseph and his Brothers: A Story of Change.
  44. Bryan Smith (2005). The Presentation of Judah In Genesis 37-50 And Its Implications For The Narrative's Structural and Thematic Unity.
  45. T Spintzer (2013). Joseph and Mandela: Examples of Reconciliation (Vayehi.
  46. M Soller (1998). The Title ‮הקורא‬ Given to Joseph Kimchi by the Commentator of His Sepher ha-Galui.
  47. C Stanley (2010). The Hebrew Bible: A Comparative Approach.
  48. J Sundqvist (2011). Reconciliation as a Societal Process: A Case Study on the Role of the Pentecostal Movement (ADEPR) as an Actor in the Reconciliation Process in Post Genocide Rwanda.
  49. L Tisdale (2010). Prophetic Preaching: A Pastoral Approach.
  50. T Troeger (2007). Seeing Vision and Dreaming Dreams: The Imaginative Power of Preaching Hope.
  51. O Tobalase,Adegbite (2017). Conflict and Resolutions: The Roles of Language, Culture, Gender and Literature.
  52. Y Turaki (2001). The Unique Christ for Salvation: The Challenge of the Non-Christian Religions and Cultures.
  53. Y Turaki (2012). Anger and Ethno-Religious Conflicts in Northern Nigeria: A Reflection.
  54. L Turner (2009). Genesis Reading: A New Biblical Commentary.
  55. M Van Hapere (1994). The Rwandan Genocide, 1994.
  56. Philip Verwimp (2004). Death and survival during the 1994 genocide in Rwanda.
  57. A Wallace (1995). Imaginal Preaching an Archetypal Perspective.
  58. G Wenham (1994). Word Biblical Commentary Genesis.
  59. C Westermann (1996). Joseph: Studies of the Joseph Stories in Genesis.
  60. P Wilson (1988). Imagination of the Heart: New Understanding in Preaching.
  61. P Wilson-Kastner (1989). Imagery for Preaching.
  62. W Wink (1998). When the Powers Fall: Reconciliation in the Healing of Nations.

Funding

No external funding was declared for this work.

Conflict of Interest

The authors declare no conflict of interest.

Ethical Approval

No ethics committee approval was required for this article type.

Data Availability

Not applicable for this article.

How to Cite This Article

Nicodemus Daniel. 2021. \u201cPreaching as a Language of Reconciliation in a Context of Divisions, Conflict and Violence in the Middle Belt Region of Nigeria\u201d. Global Journal of Human-Social Science - C: Sociology & Culture GJHSS-C Volume 21 (GJHSS Volume 21 Issue C6): .

Download Citation

Efforts to address conflict and promote peace in Nigeria's Middle Belt through dialogue and community engagement.
Issue Cover
GJHSS Volume 21 Issue C6
Pg. 57- 66
Journal Specifications

Crossref Journal DOI 10.17406/GJHSS

Print ISSN 0975-587X

e-ISSN 2249-460X

Keywords
Classification
GJHSS-C Classification: FOR Code: 160899
Version of record

v1.2

Issue date

December 10, 2021

Language
en
Experiance in AR

Explore published articles in an immersive Augmented Reality environment. Our platform converts research papers into interactive 3D books, allowing readers to view and interact with content using AR and VR compatible devices.

Read in 3D

Your published article is automatically converted into a realistic 3D book. Flip through pages and read research papers in a more engaging and interactive format.

Article Matrices
Total Views: 1775
Total Downloads: 842
2026 Trends
Related Research

Published Article

In the Middle Belt region of Nigeria, people used religion, ethnicity and tribe to segregate, exclude, marginalize and demean one another whereby conflict and violence have become a language. Therefore, this article argues that preaching as a language of reconciliation is a great technique for helping people move from thinking and talking division, conflict and violence to thinking, talking and the practice of social cohesion, harmonious life and sustaining life in the Middle Belt region of Nigeria. Therefore, the article proposes that, preaching as a language of reconciliation should focus on change from proposed evil to thoughts of sustaining life, preaching as a language of reconciliation should focus on change from egocentrism to promoting human well-being, preaching as a language of reconciliation should focus on change from fixation on the past to ultimate forgiveness and Preaching as a language of reconciliation should focus on building a common future.

Our website is actively being updated, and changes may occur frequently. Please clear your browser cache if needed. For feedback or error reporting, please email [email protected]

Request Access

Please fill out the form below to request access to this research paper. Your request will be reviewed by the editorial or author team.
X

Quote and Order Details

Contact Person

Invoice Address

Notes or Comments

This is the heading

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut elit tellus, luctus nec ullamcorper mattis, pulvinar dapibus leo.

High-quality academic research articles on global topics and journals.

Preaching as a Language of Reconciliation in a Context of Divisions, Conflict and Violence in the Middle Belt Region of Nigeria

Nicodemus Pele Daniel
Nicodemus Pele Daniel

Research Journals