RELIGIOUS INTOLERANCE AND ITS EFFECT IN JOS SOCIETY
CHAPTER ONE: GENERAL INTRODUCTION
1.1    BACKGROUND OF THE STUDY
    Inter-religious dialogue imply any form of getting together and communication between religious communities or groups in a spirit of sincerity, reverence for persons, and a certain trust, in order to achieve either a greater grasp of truth or a more practicable cordial relationship between the religious communities involved in a given society. Inter- religious dialogue is a concept that seeks a common ground on which diverse traditions can meet in mutual respect and sharing. It is a way to come to know people of other traditions and understand their perspective on various issues – ‘’to explore one mountain through many paths’’.
    Inter- religious dialogue is of greater importance and is more difficult when it takes place between people of different and even opposing opinions. They try to dispel each other’s prejudiced opinions and to increase as much as they are able, consensus between themselves. Their objective may be simply interrelationships between men, the search for truth or co-operation in some activity.
    All of these elements are present in every form of dialogue, but since one or other element can predominate, it is possible to distinguish three forms of inter-religious dialogue, seen as attempting to reach:
“An agreement, to be established only in terms of human relationship, destined to liberated those engaged in discussion from their solitude and their mutual distrust, and to induce in true fellow-feeling mutual reverence and esteem.
Secondly, it is “An agreement, to be established in the realm of truth involving discussion of problems of the greatest importance to those engaged in dialogue and the achievement by common effort of a better grasp of the truth and an extension of knowledge.
And thirdly, it is “An agreement to be reached in the realm of action, establishing the conditions under which certain set objectives may be achieved in spite of ideological differences.
    Although it is to be hoped that inter-religious dialogue would be pursued for all three reasons at once, it remains true that each form retains its own power of establishing interpersonal relationship. Every form of inter-religious dialogue, in so far as the participants are involved in mutual give and take, involves ascertain reciprocity. In this it differs from teaching, which enriches the pupil – participant to dialogue. However, inter-religious dialogue can be called a true form of teaching, since it is able to provide the benefit of doctrine for very many men. Inter-religious dialogue is also, implicitly, a proclamation of one’s belief.
    Furthermore, inter-religious dialogue may be considered a challenge to one’s faith but one cannot run away from such a challenge. Through this challenge we may find that our faith can grow. Inter-religious dialogue as understood differs from contention and controversy, in which each participant tries to defend his side and prove that the other side is in error.
    Finally, inter-religious dialogue is not the same as confronting one’s religious belief. For its objective is that one side should come closer to the other side and should understand it better. While each group to dialogue may legitimately hope to persuade the other that it is right, the fact remains that this is not the purpose of inter-religious dialogue, but, rather, mutual enrichment.  
1.2    STATEMENT OF PROBLEM
    Plateau state is currently the main site of ethnic and religious violence in Northern Nigeria. The past decade has seen recurrent crises across the state, in urban and rural areas. Thousands of lives have been lost in these violent conflicts. There has been extensive damage to property and the development prospects to the state have been setback. The violence has mainly been along religious lines, especially between Christians and Muslims. One should also understand that ethnicity has also a central role in the conflicts and there are considerable political interests at stake.
    Jos, the state capital of Plateau and a major Northern city with a population of about one million inhabitants, is the epicenter of much of the insecurity in Plateau state and has been the site of some of the worst of the violence. Episodes of mass killings and destructions have occurred in Jos over the years which have also affected other parts of Plateau, in rural areas outside of Jos particularly in 2001, 2002 and 2010. In rural areas there has also been widespread violence between Berom farmers (who are predominantly Christians) and the Fulani pastoralist (who are Muslims). This is generally framed to be conflict over land, but the contrary to media reports, many of those involved tend not to think the fight is about a struggle for grazing land or farm but rather on religious ties. Much of the conflicts are also politically oriented.
The violence in Jos began after two decades of increasing collective violence in other parts of Northern Nigeria, the worst of which occurred in Kano, Kaduna and Bauchi states. Jos was relatively peaceful during this period 1980-2000. In fact the first episode of mass killing or violence in Jos, since the anti-Igbo pogroms in 1966 occurred in 2001.
    This project therefore explores mainly the relationship between Christians and Muslims in Jos and the implications of the relationship to the Jos society.
1.3    SCOPE OF THE STUDY
    This project work would be limited to only two religious beliefs in Jos, Plateau state, which are basically Islam and Christianity and their relationship as it affects the Jos society. It would also focus on the causes of religious intolerance using the Jos society in Plateau state, Nigeria as a case study.
    This study will not address issues that are directly not related to religions, but will focus on those issues that religious intolerance affects directly or indirectly in Jos. Issues to be treated will basically focus on Jos society, Plateau state.
1.4    AIMS AND OBJECTIVES
    The aim of this work is to address the pertinent issues of religious intolerance in Jos, Plateau state. This work will intend firstly is discuss briefly on the historical background of Jos and its original people.
    Secondly, discuss the history of the religious in Jos taking into cognizance Islam and Christianity and their impact on the Jos society.
    Thirdly, make a brief historical survey of the Christian – Muslim relationship in Jos; past and present and its implications.
    Fourthly, reflect briefly on the basic factors that generate religious instability in Jos and the socio, political and economic implications of these factors.
    Finally, after a balanced evaluation of the situation, make some positive recommendations for a solution to the perennial problems of intolerance in the multi-religious and multi-cultural Jos society.
1.5    METHODOLOGY
    The method to be used in this study will be phenomenological, expository and critical analysis of the data gathered.
    This method would be best understood in view of the fact that it would enable an individual to critically and objectively give a clear analysis of the Jos situation without a bias thought.
    Furthermore, it will provide an ample opportunity for the society to see the need for religious pluralism.