Ngokubhekiselele ekufezekiseni i-Ethno-Nkolo yoBuhlali ngokuXolelwa eNigeria
Abstract
Iingxoxo zezopolitiko kunye namajelo eendaba zilawulwa yintetho enetyhefu yobufundamentali benkolo ngakumbi phakathi kweenkolo ezintathu zika-Abraham zamaSilamsi, ubuKristu kunye nobuYuda. Le ntetho iphambili ikhuthazwa kokubini kungquzulwano lwentelekelelo kunye nokwenyani lwethisisi yempucuko eyakhuthazwa nguSamuel Huntington ekupheleni kweminyaka yoo-1990.
Eli phepha lamkela indlela yokuhlalutya i-causal ekuvavanyeni iingxabano ze-ethno-zenkolo eNigeria kwaye emva koko lithatha umjikelo kule ntetho ixhaphakileyo ukwenza ityala lembono yokuxhomekeka komnye ebona iinkolo ezintathu zika-Abraham zisebenza kunye kwiimeko ezahlukeneyo ukuzibandakanya kunye nezisombululo ezixhasayo. iingxaki zentlalo, ezopolitiko, ezoqoqosho kunye nezenkcubeko phakathi kweemeko zasekuhlaleni zamazwe ahlukeneyo. Yiyo ke loo nto, endaweni yentetho echasayo ezaliswe yintiyo yokuphakama nokulawula, eli phepha lixoxa ngendlela etyhalela umda wokuhlalisana ngoxolo ukuya kwinqanaba elitsha ngokupheleleyo.
intshayelelo
Ukutyhubela iminyaka ukuza kuthi ga ngoku, amaSilamsi amaninzi kwihlabathi liphela aye aqaphela ngokulangazelela imikhwa yeengxoxo zala maxesha eMelika, eYurophu, eAfrika, naseNigeria ngakumbi malunga neSilamsi namaSilamsi kunye nendlela le ngxoxo-mpikiswano eqhutywe ngayo ngokuyintloko kubuntatheli obuchukumisayo kunye nohlaselo lwezimvo. Ngoko ke, kuya kuba yinto engaphantsi yokuthetha ukuba i-Islam iphambili kwi-front burner yentetho yangoku kwaye ngelishwa iqondwa kakubi ngabaninzi kwihlabathi eliphuhlileyo (Watt, 2013).
Kuyaphawuleka ukukhankanya ukuba i-Islam ukususela kumaxesha amandulo ngolwimi olungathandabuzekiyo ihlonipha, ihlonipha kwaye ibamba ubomi obungcwele bomntu. Ngokutsho kweKur’an 5:32, u-Allah uthi “…Sabamisela aBantwana bakwaSirayeli ukuba othe wabulala umphefumlo ngaphandle (ngesohlwayo) ngenxa yokubulala okanye ukusasaza ububi emhlabeni uya kuba ngathi ubulele lonke uluntu; kwaye lowo usindisa ubomi uya kuba ngathi unike ubomi kulo lonke uluntu…” (Ali, 2012).
Icandelo lokuqala kweli phepha libonelela ngohlalutyo olubalulekileyo lweengxabano ezahlukeneyo ze-ethno-religious eNigeria. Icandelo lesibini lephepha lixoxa ngekhonkco phakathi kobuKristu nobuSilamsi. Eminye imixholo ephambili kunye nezicwangciso zembali ezichaphazela amaSilamsi kunye nabangengawo amaSilamsi nazo ziyaxoxwa. Kwaye icandelo lesithathu liqukumbela ingxoxo ngesishwankathelo kunye neengcebiso.
Iingxabano ze-Ethno-Nkolo eNigeria
INigeria yilizwe lezizwe ezininzi, iinkcubeko ezininzi kunye neenkolo ezininzi kunye nezizwe ezingaphezu kwamakhulu amane ezizwe ezinxulumene namabandla amaninzi enkolo (Aghemelo & Osumah, 2009). Ukusukela ngeminyaka yoo-1920s, iNigeria iye yafumana iingxwabangxwaba ezininzi ngokwenkolo kwimimandla esemantla nakumazantsi kangangokuba imephu yendlela eya kwinkululeko yayo yaphawulwa ngongquzulwano nokusetyenziswa kwezixhobo eziyingozi ezinjengemipu, iintolo, izaphetha kunye neesabile kwaye ekugqibeleni zaba neziphumo. kwimfazwe yombango ukusuka kwi-1967 ukuya kwi-1970 (i-Best & Kemedi, 2005). Ngeminyaka yoo-1980, iNigeria (ilizwe laseKano ngakumbi) yathwaxwa yimfazwe yamaSilamsi yaseMaitatsine eyayiququzelelwa ngumfundisi waseCameroon owabulala, wangxwelerha kwaye watshabalalisa ipropathi exabisa ngaphezu kwezigidi ezininzi zeenaira.
AmaSilamsi ayengawona maxhoba aphambili ohlaselo nangona inani elincinane labangengawo amaSilamsi lachaphazeleka ngokulinganayo (Tamuno, 1993). Iqela le-Maitatsine landisa umonakalo walo kwamanye amazwe afana neRigassa / Kaduna kunye ne-Maiduguri / Bulumkutu kwi-1982, iJimeta / Yola kunye neGombe kwi-1984, i-Zango Kataf yeengxaki kwi-Kaduna State kwi-1992 kunye ne-Funtua kwi-1993 (Engcono kakhulu, i-2001). Inkolelo yeli qela yayingaphandle ngokupheleleyo kweemfundiso zamaSilamsi kwaye nabani na owayechasa imfundiso yeqela waba yinto yokuhlaselwa nokubulawa.
Kwi-1987, kukho ukuqhambuka kweengxabano zenkolo kunye nezizwe ezisenyakatho ezifana neengxabano zaseKafanchan, eKaduna naseZaria phakathi kwamaKristu kunye namaSulumane eKaduna (Kukah, 1993). Ezinye zeempondo zendlovu nazo zaba yindawo yobundlobongela ukusuka kwi-1988 ukuya kwi-1994 phakathi kwabafundi bamaSilamsi kunye nabafundi abangamaKristu njengeYunivesithi yaseBayero Kano (BUK), iYunivesithi yase-Ahmadu Bello (ABU) iZaria kunye neYunivesithi yaseSokoto (Kukah, 1993). Iingxabano ze-ethno-zenkolo azizange ziphele kodwa zinzulu kwi-1990 ngokukodwa kwingingqi yebhanti ephakathi njengeengxabano phakathi kweSayawa-Hausa kunye neFulani eTafawa Balewa kuRhulumente weNgingqi yaseBauchi State; iTiv kunye neJukun Communities kwiTaraba State (Otite & Albert, 1999) naphakathi kweBassa kunye ne-Egbura kwi-Nasarawa State (Eyona nto ingcono, i-2004).
Ummandla osemzantsi-ntshona awuzange uthintelwe ngokupheleleyo kwiimfazwe. Ngo-1993, kwabakho udushe olunobundlobongela olwabangelwa kukubhangiswa konyulo lukaJuni 12, 1993 apho ongasekhoyo uMoshood uAbiola waphumelela kwaye izizalwana zakhe zabona ukubhangiswa njengokungafezeki kobulungisa nokukhanyela ithuba labo lokulawula ilizwe. Oku kwakhokelela kungquzulwano olunobundlobongela phakathi kwee-arhente zokhuseleko zikaRhulumente waseNigeria kunye namalungu e-O'dua Peoples 'Congress (OPC) emele abazalwana baseYoruba (Best & Kemedi, 2005). Ungquzulwano olufanayo kamva lwandiswa ukuya kuMazantsi-mazantsi kunye noMzantsi-mpuma weNigeria. Ngokomzekelo, i-Egbesu Boys (EB) eMzantsi-mazantsi eNigeria ngokwembali yaba njengeqela lenkolo yenkcubeko ye-Ijaw kodwa kamva yaba liqela lamajoni elihlasele amaziko karhulumente. Isenzo sabo, babanga ukuba baxelelwe kukuhlolisiswa kunye nokusetyenziswa kwemithombo yeoli yaloo mmandla yi-Nigerian State kunye namanye amaqumrhu ezizwe ngezizwe njengobugwenxa bobulungisa kwi-Niger Delta ngaphandle kobuninzi be-indigenes. Imeko embi yabangela amaqela omkhosi afana neMovement for Emancipation of the Niger Delta (MEND), Niger Delta People's Volunteer Force (NDPVF) kunye neNiger Delta Vigilante (NDV) phakathi kwabanye.
Imeko yayingahlukanga kumzantsi-mpuma apho iiBakassi Boys (BB) zazisebenza khona. I-BB yasekwa njengeqela elilindileyo ngenjongo yodwa yokukhusela nokubonelela ngokhuseleko koosomashishini base-Igbo kunye nabathengi babo ngokuchasene nohlaselo olungapheliyo lwabaphangi abaxhobileyo ngenxa yokungakwazi kwamapolisa aseNigeria ukuphila ngokuvisisana noxanduva (HRW & CLEEN, 2002) :10). Kwakhona ukusuka ngo-2001 ukuya ku-2004 kwiState sasePlateau, ilizwe elinoxolo ukuza kuthi ga ngoku lalinesabelo salo esibuhlungu songquzulwano lwenkolo phakathi kwamaFulani-Wase amaSilamsi angabalusi beenkomo kunye namajoni aseTaroh-Gamai abangamaKrestu ubukhulu becala kunye namarhamente eenkolo zemveli zaseAfrika. Into eyaqala ekuqaleni njengeengxabano zabemi bomthonyama kamva yakhokelela kungquzulwano lwezenkolo xa abezopolitiko basebenzisa imeko ukuze balungise amanqaku kwaye bafumane izandla eziphezulu ngokuchasene nabo babecinga ukuba bakhuphisana nabo kwezopolitiko (Iprojekthi ye-Global IDP, 2004). Umbono omfutshane kwimbali yeentlekele zenkolo eNigeria luphawu lwenyani yokuba iingxaki zaseNigeria zineenkolo kunye nemibala yobuhlanga ngokuchasene nembono yemonochrome yenkolo.
Unxibelelwano phakathi kobuKristu nobuSilamsi
UmKrestu-umSilamsi: Abalandeli be-Abrahamic Creed of Monotheism (TAUHID)
Zombini ubuKristu kunye nobuSilamsi zineengcambu zabo kumyalezo wendalo yonke wokunqula uThixo omnye awathi uMprofeti u-Ibrahim (uAbraham) uxolo lube phezu kwakhe (pboh) washumayela ebantwini ngexesha lakhe. Wamemela uluntu kokuphela koThixo oyinyaniso nokuze akhulule uluntu kubukhoboka bomntu; ekukhonzeni umntu kuThixo uSomandla.
Oyena mprofeti uhlonelwayo ka-Allah, uIsaya (uYesu Kristu) (pboh) walandela indlela efanayo naleyo ichazwe kwi<em>New International Version ( NIV ) yeBhayibhile, uYohane 17:3 , NW ) “Bubo ke obu ubomi obungunaphakade, ukuba mabakwazi; okuphela koThixo oyinyaniso, noYesu Kristu, omthumileyo.” Kwenye inxalenye yeNIV yeBhayibhile, uMarko 12:32 uthi: “Ngxatsho ke, Mfundisi,” yaphendula le ndoda. “Unyanisile xa usithi uThixo mnye kwaye akukho wumbi ngaphandle kwakhe” (Izixhobo Zokufunda ngeBhayibhile, 2014).
Umprofeti uMuhammad (pboh) naye walandela isigidimi esifanayo sehlabathi lonke ngamandla, ukomelela kunye nokuziphatha kakuhle okubhalwe ngokufanelekileyo kwiKur'an ezukileyo 112: 1-4 : "Yithi: Ungu-Allah uMnye noWodwa; UAllâh Ongasweleyo nangubani na Lowo bonke basweleyo; Akazali kwaye akazalwanga. Kwaye akukho namnye unokuthelekiswa naYe” (Ali, 2012).
Ilizwi eliqhelekileyo phakathi kwamaSilamsi namaKrestu
Nokuba ubuSilamsi okanye ubuKrestu, into eqhelekileyo kumacala omabini kukuba abalandeli bazo zombini iinkolo bangabantu kwaye ikamva libabophelela kunye njengamaNigeria. Abalandeli bazo zombini ezi nkonzo bayalithanda ilizwe labo noThixo. Ukongeza, abantu baseNigeria ngabantu abanomoya wokubuk’ iindwendwe nabanothando. Bayakuthanda ukuhlalisana ngoxolo nabanye abantu abasehlabathini. Kutshanje kuye kwaphawulwa ukuba ezinye zezixhobo ezinamandla ezisetyenziswa ngabenzi bobubi ukubangela ukungavisisani, intiyo, ukungavisisani neemfazwe zobuzwe bubuhlanga nonqulo. Kuxhomekeka ukuba leliphi icala lokwahlula elinye, kusoloko kukho ukuthambekela kwelinye icala ukuba nesandla esiphezulu kwelinye. Kodwa uSomandla uAllah uyala bonke nangabanye kwiKur’an 3:64 ukuba “Yithi: Nina Bantu beNcwadi! Yizani nivisisane phakathi kwethu nani: ukuba singanquli bani ngaphandle koThixo; simise, phakathi kwethu, iinkosi nabaxhasi ngaphandle koThixo.” Ukuba ke bayajika, nithi: “Nikelani ubungqina bokuba thina (ubuncinane) sinqula ngokuthanda kukaThixo” ukuze sifikelele kwilizwi eliqhelekileyo ukuze siqhubele phambili ihlabathi (Ali, 2012).
NjengamaSilamsi, siyababongoza abazalwana bethu abangamaKristu ukuba baziqonde ngenene iiyantlukwano zethu kwaye bazixabise. Okubalulekileyo, kufuneka sigxininise ngakumbi kwiindawo esivumelana kuzo. Kufuneka sisebenzisane ukuze someleze amaqhina ethu afanayo kwaye siyile indlela eya kusenza ukuba sizixabise ngokufanayo iindawo zethu zokungavisisani ngokuhloniphana omnye komnye. NjengamaSilamsi, sikholelwa kubo bonke abaProfeti nabaThunywa baka-Allah abadlulileyo ngaphandle kocalucalulo phakathi kwabo. U-Allah uyalela ku-Kur’an 2:285 ukuba: “Yithi: “Sikholelwa kuAllh nakwizinto ezityhilwe kuthi nakwezityhilwe kuAbraham noIshmayeli nakuIsake noYakobi nakwinzala yakhe nakwiimfundiso ezithe zatyhilwa kuAbraham noIshmayeli. U-Allah wanika uMoses noYesu nabanye abaProfeti. Akukho mahluko phakathi kwabo bonke; kwaye siyazithoba kuYe” (uAli, 2012).
Ubunye ekwahlukeni
Bonke abantu bayindalo kaThixo uSomandla ukususela kuAdam (uxolo malube phezu kwakhe) ukusa kwisizukulwana esikhoyo nakwisizukulwana esizayo. Umahluko ngemibala yethu, ngokweendawo esikuyo kuzo, kwiilwimi, kwiinkolo nakwinkcubeko, phakathi kwezinye, kukubonakaliswa kweentshukumo zoluntu njengoko kukhankanyiwe kwiKur’an 30:22 “…KwiMiqondiso yaKhe yindalo yamazulu nehlabathi. ukwahluka kweelwimi zakho kunye nemibala. Ngokwenene kukho imiqondiso kule nto kwizilumko "(Ali, 2012). Ngokomzekelo, i-Qur'an 33:59 ithi yinxalenye yemfanelo yenkolo yamanenekazi angamaSilamsi ukuba anxibe i-Hijab esidlangalaleni ukuze "... Ngelixa amadoda angamaSilamsi kulindeleke ukuba agcine isini sawo sobudoda sokugcina iindevu kunye nokucheba amadevu abo ukuze ahluke kwabo bangengawo amaSilamsi; aba bamva bakhululekile ukuba bathathe eyabo indlela yokunxiba kunye nobuntu babo ngaphandle kokunyhasha amalungelo abanye. Le yantlukwano yenzelwe ukuba uluntu lubonane kwaye ngaphezu kwako konke, lufezekise eyona njongo yendalo yalo.
UMprofeti uMuhammad (SAW) wathi: “Nabani na owalwa phantsi kweflegi exhasa injongo yombutho okanye ekuphenduleni ubizo lweqela elithile okanye ukuncedisa unobangela wocalucalulo aze abulawe, ukufa kwakhe kukufa ngenxa yezizathu ezivakalayo. ukungazi” (Robson, 1981). Ukugxininisa ukubaluleka kwale ngxelo ikhankanywe ngasentla, kubalulekile ukukhankanya isicatshulwa seKurani apho uThixo ekhumbuza uluntu ukuba zonke ziyinzala yoyise nomama omnye. UThixo, Osenyangweni ubushwankathela ubunye boluntu kwiKur’an 49:13 ngale mbono: “Owu luntu! Sanidala nonke ngendoda nenkazana, sanenza izizwe nezizwe ukuze nazane. Inene oyena ubalaseleyo kuni phambi koAllh ngoyena woyika uThixo. Ngokuqinisekileyo u-Allah Uyakwazi konke, uyazi” (uAli, 2012).
Akuyi kuba kulunga ngokupheleleyo ukukhankanya ukuba amaSilamsi akuMazantsi eNigeria awafumananga unyango olufanelekileyo kubalingane babo ngakumbi abo bakurhulumente kunye necandelo labucala elilungelelanisiweyo. Kukho amatyala amaninzi okuxhatshazwa, ukuxhatshazwa, ukucaphukisa kunye nokuxhatshazwa kwamaSilamsi eMzantsi. Ngokomzekelo, kukho iimeko apho amaSilamsi amaninzi ayebhalwe ngokugculelayo kwiiofisi zikarhulumente, ezikolweni, kwiindawo zemarike, ezitratweni nakwiindawo ezihlala abantu njenge “Ayatollah”, “OIC”, “Osama Bin Laden”, “Maitatsine”, “Sharia” kunye kutshanje “iBoko Haram.” Kubalulekile ukukhankanya ukuba i-elasticity yomonde, indawo yokuhlala kunye nokunyamezelana amaSilamsi akuMazantsi eNigeria abonisayo ngaphandle kokuphazamiseka abahlangabezana nakho, kuluncedo ekuhlalisaneni koxolo okunxulumene ne-Southern Nigerian ukonwabela.
Nokuba kusenokuba njalo, luxanduva lwethu ukusebenza ngokudibeneyo ukukhusela nokukhusela ubukho bethu. Ngokwenjenjalo, simele sikuphephe ukubaxiweyo; sebenzisa isilumkiso ngokuqonda iiyantlukwano zethu zonqulo; bonisa inqanaba eliphezulu lokuqonda kunye nentlonipho omnye komnye kangangokuba bonke kunye nabahlukeneyo banikwa ithuba elilinganayo ukuze abantu baseNigeria bahlale ngoxolo omnye nomnye kungakhathaliseki ukuba bathini uhlanga kunye neenkolo zabo.
Ukuhlalisana ngoxolo
Akunakubakho uphuhliso olunentsingiselo kunye nokukhula kulo naluphi na uluntu oluthe lwathwaxwa ziintlekele. INigeria njengesizwe ifumana amava amabi ezandleni zamalungu eqela leBoko Haram. Umngcipheko weli qela wenze umonakalo ombi kwingqondo yabantu baseNigeria. Imiphumo emibi yemisebenzi eyingozi yeqela kumacandelo ezentlalo nezopolitiko kunye nezoqoqosho zelizwe azikwazi ukulinganiswa ngokwelahleko.
Umyinge wobomi obungenatyala kunye nepropathi elahlekileyo kumacala omabini (oko kukuthi amaSulumane kunye namaKristu) ngenxa yemisebenzi engcolileyo kunye neyokungahloneli Thixo yeli qela ayinakuthethelelwa (Odere, 2014). Asikokuhlambela nje kuphela kodwa bubuvuvu ukuthetha okuncinci. Ngelixa iinzame ezimangalisayo zikaRhulumente waseNigeria zixatyiswa kwiphulo lakhe lokufumana isisombululo esihlala sihleli kwimingeni yokhuseleko yelizwe, kufuneka iphindaphinde umzamo wayo kwaye isebenzise zonke iindlela ezibandakanya kodwa zingaphelelanga ekubandakanyeni iqela kwingxoxo enentsingiselo. njengoko kuqukunjelwe kwiKur'ân 8:61 “Ukuba batyekele eluxolweni, nawe thoba nawe kulo, uze uthembele kuAllh. Ngokuqinisekileyo Uva Konke, Wazi Konke” ukuze aphelise uqhushululu lwangoku lwemvukelo (Ali, 2012).
izindululo
Ukukhuselwa Kwenkululeko Yonqulo
Omnye uphawula ukuba amalungiselelo omgaqo-siseko wenkululeko yonqulo, intetho yonqulo nembopheleleko njengoko ebethelelwe kwicandelo 38 (1) nele-(2) loMgaqo-siseko weFederal Republic of Nigeria wowe-1999 abuthathaka. Ngoko ke, kukho imfuneko yokukhuthaza indlela esekelwe kumalungelo oluntu ekukhuselweni kwenkululeko yonqulo eNigeria (iNgxelo yeSebe laseMelika, i-2014). Uninzi lweengxwabangxwaba, ungquzulwano kunye noqhushululu oluye lwenzeka eMzantsi-ntshona, eMzantsi-mpuma naseMzantsi-mpuma phakathi kwamaKristu namaSilamsi eNigeria kungenxa yokuphathwa gadalala kwamalungelo asisiseko omntu kunye neqela lamaSilamsi kuloo ndawo yelizwe. Iintlekele ezikuMntla-ntshona, uMntla-mpuma kunye noMntla-mbindi nazo zibalelwa kukuxhatshazwa ngokugqithisileyo kwamalungelo amaKristu kuloo mmandla welizwe.
Ukukhuthazwa koNyamezelo ngokweNkolo kunye nokuHlaliswa kweembono ezichasayo
ENigeria, ukunganyamezeli kweembono eziphikisanayo ngabalandeli beenkonzo eziphambili zehlabathi kuye kwatshisa ipolitiki kwaye kwabangela ukruthakruthwano (Salawu, 2010). Iinkokeli zenkolo kunye noluntu kufuneka zishumayele kwaye zikhuthaze ukunyamezelana ngokwenkolo kunye nokuvumelana nezimvo eziphikisanayo njengenxalenye yeendlela zokuzinzisa ukuhlalisana ngoxolo kunye nemvisiswano elizweni.
Ukuphucula uPhuhliso lweZakhono zoLuntu lwabantu baseNigeria
Ukungazi ngowona mthombo othe wavelisa ubuhlwempu obugqithiseleyo phakathi kobutyebi obuninzi bendalo. Xa kudityaniswa nesantya esiphezulu sokungaphangeli kolutsha, izinga lokungazi liya lisiba nzulu. Ngenxa yokuvalwa ngokuqhubekayo kwezikolo eNigeria, inkqubo yemfundo ikwimeko yokuqaqadeka; ngaloo ndlela bekhanyela abafundi baseNigeria ithuba lokufumana ulwazi oluvakalayo, ukuzalwa ngokutsha kokuziphatha kunye nenqanaba eliphezulu lokuziphatha ngokukodwa kwiindlela ezahlukeneyo zokuxazulula iingxabano okanye iingxabano (Osaretin, 2013). Ke ngoko, kukho imfuneko yokuba bobabini urhulumente kunye necandelo labucala elilungelelanisiweyo bancedisane ngokuphucula uphuhliso lwabantu baseNigeria ngakumbi ulutsha kunye nabasetyhini. Yi le a sine qua non ukuze kufunyanwe uluntu olunenkqubela, olunobulungisa nolunoxolo.
Ukusasaza Isigidimi Sobuhlobo Bokwenene Nothando Olunyanisekileyo
Ukuphembelela intiyo egameni loqheliselo lonqulo kwiintlangano zonqulo sisimo sengqondo esibi. Nangona kuyinyani ukuba ubuKristu kunye nobuSilamsi babiza isiqubulo esithi "Thanda ummelwane wakho njengawe siqu," oku kubonwa ngakumbi ekwaphuleni umthetho (Raji 2003; Bogoro, 2008). Lo ngumoya ombi ongavuthuzi mntu. Lixesha lokuba iinkokeli zonqulo zishumayele ivangeli yokwenene yobuhlobo nothando olunyanisekileyo. Le yinqwelo eya kusa uluntu kwikhaya loxolo nonqabiseko. Ukongezelela, uRhulumente we-Federal of Nigeria kufuneka athathe inyathelo elingaphezulu ngokubeka umthetho oya kwenza ulwaphulo-mthetho ukuvuselela inzondo yimibutho yenkolo okanye umntu (s) kwilizwe.
Ukukhuthazwa koBuntatheli obuBuchule kunye nokuNika iNgxelo eLungileyo
Ukutyhubela iminyaka ukuza kuthi ga ngoku, uphononongo lwakutsha nje lubonise ukuba ingxelo engeyiyo yeengxabano (Ladan, 2012) kunye nokuchazwa kwenkolo ethile licandelo lemithombo yeendaba eNigeria ngenxa yokuba abanye abantu baziphatha kakubi okanye benze isenzo esigwetywayo siyindlela yokunceda. intlekele kunye nokuphazamiseka kokuhlalisana ngoxolo kwilizwe elinezizwe ezininzi kunye nezininzi njengeNigeria. Ke ngoko, kukho imfuneko yokuba imibutho yeendaba ibambelele ngokungqongqo kwimigaqo yokuziphatha yobuntatheli obuchwepheshile. Iziganeko kufuneka ziphononongwe ngokucokisekileyo, zihlalutywe kwaye zinikwe ingxelo elungeleleneyo ngaphandle kweemvakalelo zomntu kunye nokuthambekela komthathi-ndaba okanye umbutho weendaba. Xa oku kusenziwa, akukho nalinye icala lolwahlulo eliya kuziva ukuba aliphathwanga ngokufanelekileyo.
Indima yeMibutho yeHlabathi kunye neNkolo
Imibutho engekho phantsi kukarhulumente (NGOs) kunye nemibutho yezeNkolo (FBOs) kufuneka iphindaphinde imizamo yabo njengabaququzeleli beengxoxo kunye nabalamli beengxabano phakathi kwamaqela aphikisanayo. Ukongeza, kufuneka banyuse i-advocacy yabo ngokukhuthaza kunye nokwazisa abantu malunga namalungelo abo kunye namalungelo abanye abantu ngokukodwa ngokuhlalisana ngoxolo, amalungelo oluntu kunye nenkolo phakathi kwabanye (Enukora, 2005).
Ulawulo olululo kunye nokungakhethi cala koorhulumente kuwo onke amanqanaba
Indima edlalwe ngurhulumente womanyano ayikhange iyincede imeko; kunokuba yenze nzulu iingxabano ze-ethno-zenkolo phakathi kwabantu baseNigeria. Umzekelo, uphononongo lubonisa ukuba urhulumente wobumbano wayenoxanduva lokwahlula ilizwe ngokwemigaqo yenkolo kangangokuba imida phakathi kwamaSilamsi namaKrestu ihlala idibana nokwahlukana okubalulekileyo kobuhlanga nenkcubeko (HRW, 2006).
Oorhulumente kuwo onke amanqanaba kufuneka baphakame ngaphezu kwebhodi, bangabi nanxaxheba ekunikezeni izabelo zolawulo olululo kwaye babonwe njengabalungileyo kubudlelwane babo nabantu babo. Bona (ooRhulumente kuwo onke amanqanaba) mabaluphephe ucalucalulo kunye nokujongelwa phantsi kwabantu xa bejongene neeprojekthi zophuhliso kunye nemicimbi yezenkolo kwilizwe (Salawu, 2010).
Isishwankathelo kunye nokuGqiba
Yinkolelo yam ukuba ukuhlala kwethu kule meko yezizwe ngezizwe neyenkolo ebizwa ngokuba yiNigeria akuyompazamo okanye isiqalekiso. Kunoko, ziyilwe nguThixo uSomandla ukusebenzisa ubutyebi boluntu nezinto eziphathekayo zelizwe ukuze kungenelwe uluntu. Ngoko ke, iKur'ân 5:2 kunye ne-60:8-9 ifundisa ukuba isiseko sentsebenziswano nobudlelwane boluntu kufuneka sibe bubulungisa nokuhlonela uThixo ukuba “…Ncedisanani ngobulungisa nobungcwele…” (Ali, 2012) ngokunjalo Imfesane kunye nobubele ngokulandelelanayo, “Abo bangengabo (abangengawo amaSilamsi) abanganilwiyo ngenxa yokholo (lwenu), kwaye benganikhuphi ngaphandle kwemimandla yenu, uAllah Akakwaleli ukuba nibenzele ububele, Baphatheni ngokuthe tye; UAllâh Ukwala kuphela ukuba niguqukele kubudlelwane nabo banilwelayo ngenxa yokholo, banikhuphela ngaphandle kwemihlaba yenu, okanye banceda abanye (banikhuphe) ekunikhupheni, nabo bajikileyo. kubo ngobuhlobo, ngabo abangabenzi bobubi ngenene!” (UAli, 2012).
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isihloko: “Ekufezekiseni ukuPhila ngoXolo lwe-Ethno-Nkolo eNigeria”
Ummeli: U-Imam Abdullahi Shuaib, uMlawuli oyiNtloko / i-CEO, iZakat kunye neSadaqat Foundation (ZSF), eLagos, eNigeria.
