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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2010.6
- 수록면
- 111 - 135 (25page)
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There had been an incident in which a series of violent demonstrations and attacks against Christians started after an article “What would Mohammed think?” appeared on a Nigerian newspaper, ThisDay, in November 2002. The article, written by Isioma Daniel, an Igbo women reporter, introduced various civil opinions regarding Nigeria’s hosting of Miss World pageant. Daniel used the title of the article to question and criticize Nigerian Muslims’ objection to the beauty contest. Consequently, the Nigerian Muslim community became outraged and began to mobilize violent demonstrations and attacks against Christians.
Nigerian religious conflicts had been often ignited by such non-religious events. It is due to the characteristic of Nigerian society and its historical background. The country is a multiethnic society comprising over 200 different ethnic groups. These ethnic groups have their own cultures and languages. They used to live as separate, independent political entities before the British colonial rule, and after this period, three major ethnic groups, Hausa-Fulani (northern Nigeria: Islam), Yoruba (southwestern Nigeria: Islam and Christianity) and Igbo (Southeastern Nigeria: Christianity), emerged and constructed regional, ethnic, and religious power blocks. Nigerian politicians have tried to build and maintain nation-state that is able to accommodate these diverse socio-cultural groups.
Nigerian politicians, however, began to recognize the power of religious mobilization in political games of multiethnic societies. For instance, the official application of Shari’a law in twelve Nigerian northern states was supported by Muslim voters but criticized by the southern non-Muslim and non-Hausa-Fulani Nigerians. This conflict has been recognized in various social debates and quarrels as a religious incident. Nigerian multiethnic society has been dealing with ethnic conflicts in various ways under different categories, namely ethnicity, culture, and religion. These incidents can be used as precedents for solving similar issues in Korean society, which is going through a multiethnic shift.
Nigerian religious conflicts had been often ignited by such non-religious events. It is due to the characteristic of Nigerian society and its historical background. The country is a multiethnic society comprising over 200 different ethnic groups. These ethnic groups have their own cultures and languages. They used to live as separate, independent political entities before the British colonial rule, and after this period, three major ethnic groups, Hausa-Fulani (northern Nigeria: Islam), Yoruba (southwestern Nigeria: Islam and Christianity) and Igbo (Southeastern Nigeria: Christianity), emerged and constructed regional, ethnic, and religious power blocks. Nigerian politicians have tried to build and maintain nation-state that is able to accommodate these diverse socio-cultural groups.
Nigerian politicians, however, began to recognize the power of religious mobilization in political games of multiethnic societies. For instance, the official application of Shari’a law in twelve Nigerian northern states was supported by Muslim voters but criticized by the southern non-Muslim and non-Hausa-Fulani Nigerians. This conflict has been recognized in various social debates and quarrels as a religious incident. Nigerian multiethnic society has been dealing with ethnic conflicts in various ways under different categories, namely ethnicity, culture, and religion. These incidents can be used as precedents for solving similar issues in Korean society, which is going through a multiethnic shift.
목차
Ⅰ. 들어가는 글
Ⅱ. 나이지리아의 다민족사회 형서오가정과 전개
Ⅲ. 북부 나이지리아의 이슬람 근본주의와 폭력의 정치
Ⅳ. 세속국가에의 도전 : 샤리아와 이슬람회의기구
Ⅴ. 결론 : ‘위험한 깨달음’, 종교와 정체성의 정치
참고문헌
Abstract
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UCI(KEPA) : I410-ECN-0101-2014-205-000841789