Directory of Ethnic and Religious Conflict Experts

ICERMediation Members

Become More Searchable by Joining Our Directory of Conflict Experts

When National Geographic was searching for an expert to consult with on the Farmer-Herder conflict in Nigeria, they found one through the International Center for Ethno-Religious Mediation. That sparked the idea to create our own bank of specialists.

Governments, journalists, and organizations have all contacted ICERM seeking the services of experts in Ethnic Conflict, Religious Conflict, and Conflict Resolution, and we have been ready for them. As we expand our reach, we want to continue making those connections, now on an even greater scale.

That is why we have just launched an expert directory where qualified candidates will gain exposure and be easily found on the search engine. We seek certified mediators of ethnic and religious conflicts, diplomats, faith leaders, independent researchers, leaders of indigenous peoples, policy makers, practitioners, traditional rulers, and university scholars.

As an expert, you will have the opportunity to create a profile expanding on your professional background, areas of expertise, and the types of services you offer. Easily find others doing related or complementary work, and update your profile at any time.

Ready to try a new platform to share your knowledge? You can help governments resolve ethnic and religious conflicts in their countries, provide journalists with insights for media interviews, and help groups and individuals in conflict resolve their disputes. Create a profile today!

Related Articles

Religions in Igboland: Diversification, Relevance and Belonging

Religion is one of the socioeconomic phenomena with undeniable impacts on humanity anywhere in the world. As sacrosanct as it seems, religion is not only important to the understanding of the existence of any indigenous population but also has policy relevance in the interethnic and developmental contexts. Historical and ethnographic evidence on different manifestations and nomenclatures of the phenomenon of religion abound. The Igbo nation in Southern Nigeria, on both sides of the Niger River, is one of the largest black entrepreneurial cultural groups in Africa, with unmistakable religious fervour that implicates sustainable development and interethnic interactions within its traditional borders. But the religious landscape of Igboland is constantly changing. Until 1840, the dominant religion(s) of the Igbo was indigenous or traditional. Less than two decades later, when Christian missionary activity commenced in the area, a new force was unleashed that would eventually reconfigure the indigenous religious landscape of the area. Christianity grew to dwarf the dominance of the latter. Before the centenary of Christianity in Igboland, Islam and other less hegemonic faiths arose to compete against indigenous Igbo religions and Christianity. This paper tracks the religious diversification and its functional relevance to harmonious development in Igboland. It draws its data from published works, interviews, and artefacts. It argues that as new religions emerge, the Igbo religious landscape will continue to diversify and/or adapt, either for inclusivity or exclusivity among the existing and emerging religions, for the survival of the Igbo.


COVID-19, 2020 Prosperity Gospel, and Belief in Prophetic Churches in Nigeria: Repositioning Perspectives

The coronavirus pandemic was a ravaging storm cloud with silver lining. It took the world by surprise and left mixed actions and reactions in its wake. COVID-19 in Nigeria went down in history as a public health crisis that triggered a religious renaissance. It shook Nigeria’s health care system and prophetic churches to their foundation. This paper problematizes the failure of the December 2019 prosperity prophecy for 2020. Using the historical research method, it corroborates primary and secondary data to demonstrate the impact of the failed 2020 prosperity gospel on social interactions and belief in prophetic churches. It finds that out of all the organized religions operational in Nigeria, prophetic churches are the most attractive. Prior to COVID-19, they stood tall as acclaimed healing centers, seers, and breakers of evil yoke. And belief in the potency of their prophecies was strong and unshakable. On December 31, 2019, both staunch and irregular Christians made it a date with prophets and pastors to obtain New Year prophetic messages. They prayed their way into 2020, casting and averting all supposed forces of evil deployed to hinder their prosperity. They sowed seeds through offering and tithing to back their beliefs. Resultantly, during the pandemic some staunch believers in prophetic churches cruised under the prophetic delusion that coverage by the blood of Jesus builds immunity and inoculation against COVID-19. In a highly prophetic environment, some Nigerians wonder: how come no prophet saw COVID-19 coming? Why were they unable to heal any COVID-19 patient? These thoughts are repositioning beliefs in prophetic churches in Nigeria.


Conversion to Islam and Ethnic Nationalism in Malaysia

This paper is a segment of a larger research project that focuses on the rise of ethnic Malay nationalism and supremacy in Malaysia. While the rise of ethnic Malay nationalism can be attributed to various factors, this paper specifically focuses on the Islamic conversion law in Malaysia and whether or not it has reinforced the sentiment of ethnic Malay supremacy. Malaysia is a multi-ethnic and multi-religious country which gained its independence in 1957 from the British. The Malays being the largest ethnic group have always regarded the religion of Islam as part and parcel of their identity which separates them from other ethnic groups that were brought into the country during British colonial rule. While Islam is the official religion, the Constitution allows other religions to be practiced peacefully by non-Malay Malaysians, namely the ethnic Chinese and Indians. However, the Islamic law that governs Muslim marriages in Malaysia has mandated that non-Muslims must convert to Islam should they wish to marry Muslims. In this paper, I argue that the Islamic conversion law has been used as a tool to strengthen the sentiment of ethnic Malay nationalism in Malaysia. Preliminary data were collected based on interviews with Malay Muslims who are married to non-Malays. The results have shown that majority of Malay interviewees consider conversion to Islam as imperative as required by the Islamic religion and the state law. In addition, they also see no reason why non-Malays would object to converting to Islam, as upon marriage, the children will automatically be considered Malays as per the Constitution, which also comes with status and privileges. Views of non-Malays who have converted to Islam were based on secondary interviews that have been conducted by other scholars. As being a Muslim is associated with being a Malay, many non-Malays that converted feel robbed of their sense of religious and ethnic identity, and feel pressured to embrace the ethnic Malay culture. While changing the conversion law might be difficult, open interfaith dialogues in schools and in public sectors might be the first step to tackle this problem.