This book provides a Biblical and theological underpinning to the concept of ethnic liberation in Nigeria. It argues that the present economic, political, ethnic and religious structure of Nigeria represents injustice and oppression to those in the so-called “minority groups”. The situation has resulted in division, unrest and mutual suspicion among people of different ethnicities and religions. Bringing together liberation theology, biblical hermeneutical and social studies to foster dialogue between theories and human relations in Nigeria, the book presents an exegesis of Galatians 3:26-29, weaving out a theology of ethnic liberation. As such, it will be useful to theologians, students of religious studies and philosophy, and political historians, as well as the general reader interested in African studies.

This publication seeks to challenge established thinking about the causes of violence in Northern Nigeria. It explores immediate and long-term effects of that violence through reflection, study, and survey of previous research. The fundamental argument within is that ethnic, political and religious violence has affected Christian perspectives and core values and thus has hampered efforts towards just peacemaking.

There is no gainsaying the fact that the problem of religious intolerance has become a worldwide problem. In todays pluralistic society, the dialogical tension between openness and identity has become a major challenge for interreligious dialogue and peaceful co-existence. This tension is expressed in the question, Can one maintain ones own religious identity without one closing oneself off from the other? This question is central to the challenges posed on how religious education can contribute to sustainable peace in Nigeria and the world over. In this book Stella Nneji critically assesses the various models of religious pedagogy (mono-religious, multi-religious and inter-religious) by asking how these models relate to the dialogical tension between openness and identity in Nigeriaa nation perceivably confronted with an enduring history of post-colonial strife, religious intolerance and violence. The contention is that the mono-religious and multi-religious models, which, while dominant in current practice and in academia, nevertheless fall short of expressing the authentic challenges and opportunities religious intolerance presents in Nigerian multi-religious/cultural context. In this connection, this book provides a clear notion of the theological foundation, principles, and framework of inter-religious education and a practical guide for authentic dialogue in a plural context. She calls for a paradigm shift for confessional religious pedagogy to a model of inter-religious learning as incorporated within the hermeneutical-communicative education. On this basis, the book proposes a new model for the role of religious education in Nigeria. This model in a critical-enculturated way, attempts to recognize the tensions of authentic religious difference, presupposing a broad spectrum of difference in the classroom in a way that also incorporates genuine religious encounters and expressions of identity.

This book examines four aspects of organisational failure - organisational, political, cognitive and structural. Using real-life examples, the contributors look at various issues to differentiate between failure as a process and as an outcome.

This book examines the various Christian responses to Islam in Nigeria. It is a study of the complex, interreligious relationships in Nigeria. Using a polymethodic approach, the book grapples with many narratives dealing with interreligious competition and cooperation in Nigeria.

Given the consistent challenge of Islamist acute violence, particularly in Nigeria, this monograph attempts to respond to the question: How can Jesus's followers pattern response to violence after Jesus's model demonstrated in his triumph over death, evil, sin, and violence through staurocentric pathways? And how can Jesus's followers in Nigeria adopt the same staurocentric model in order to not only overcome acute violence within the country but also to extend hands, heads, hearts, and homes of staurocentric forgiveness, hospitality, and other practices toward Muslims? In this study, I posit that peacebuilding contextual theology be grounded on the mystery of the cross (σταυρός-stauros)--a theologico-theoretical framework that the church in Nigeria should espouse in order to position herself to extend hands, heads, hearts, and homes of staurocentric practices, whose appropriation must be undertaken through constructive and critical integration of the God-given African peacebuilding concepts autochthonous to Africa's mosaic cultural contexts. The pivotal thesis is that the staurocentric model remains the triune God's instrument for triumphing over violence, and thus should be espoused by Jesus's followers in every era and context for peacebuilding in contexts of violence through a triadic constructive and critical integration of indigenous peacebuilding concepts.

The last 6 years have witnessed a period of considerable unrest in Cameroun. In 2016, protests within the minority Anglophone regions, against the obligatory use of French in court rooms and schools, were violently suppressed. This, combined with decades of marginalisation by successive Francophone governments, led to calls for secession – the creation of an independent nation of Ambazonia.This book offers a theological reflection on this escalating crisis, examining whether nationalism might be considered a tool of liberation in this particular African context.