The local approach to global publicity.... more than just a website.[Josaddress.com]

BEING THE TEXT OF A PAPER PRESENTED AT THE 2009 ESSAY COMPETITION FOR TERTIARY INSTITUTIONS ORGANISED BY NATIONAL ASSOCIATION OF PLATEAU STATE STUDENTS (NAPSS) IN COLLABORATION WITH TECH 316 ENT. NOVEMBER 2009.

INTRODUCTION
Social & Economic Development can only thrive in an
Atmosphere of peace, let’s shun Violence of every sort (93.7 rhythm fm slogan)
Nigeria is a very highly complex multi-ethnic,multi-cultural and multi-religious polity, with a diversity of cultural groups, having some 395 ethnic groups. However three quarters of these groups are from the middle Belt of Nigeria, thus making it a polyglot region, exhibiting at most unparallel diversities in culture and social organizations. Fifty four of these are from plateau state, where Bantu and Kwa sub families of the Benue- Congo and the Chadic – sub group of the Nilo Saharan or Afro-asiatic family (to which Hausa belongs) meet.
Rather than nurture harmony and unity, these complex diversities tend to give birth to crises, such that conflicts have become common place in Nigeria’s fledging civil rule that it borders on the miraculous that the country has not plunged into civil war or returned to military rule.
The vicious cycle of violence continues to oscillate between various ethnic groups involving minority and dominant groups. At other times, the religious card is flashed, as is characteristic of Muslim/Christian conflict throughout most of the North, which is usually about anything (politics, economic control and competition after scarce resources, ethnicity) aside from religion.
In fact, in a recent survey, Ellsworth discovered that ethnicity and religions affiliation are the two highest ranked identity makers for a vast majority of Nigerians than other indices such as state, national, ECOWAS and African identity. Though the research results revealed that northerners (people in the defunct Northern region) are more tenaciously inclined towards religious identification, and Southerners (people in the defunct Western, mid West Eastern regions) were more likely to rank ethnicity first, ethnicity was discovered to be the second highest ranked identity country-wide after religion, with state and National identity coming third and fourth respectively (Ellsworth K.H 1999).
It must be stated that this is currently exhibited in Nigeria, in the growing tendency for crisis to emerge between those perceived as so called “Indigenes” and those who are regarded as “settlers” and therefore considered “outsiders” (Danfulani 2006).
Jos town is situated on a Pesar-shaped Plateau composed of undulating hills known as the Jos Plateau in Nigeria. This upland mass stretches for approximately 104 kilometers from North to South and 80 Kilometers from North to South and 80 Kilometers from east to West, covering an area of about 8,600 square Kilometers or 860,000 hectares. Characterized by impressive ridges and isolated rocky hills separated by extensive plains, the Jos Plateau exhibits a variety of land forms possessing beautiful landscape which provide excellent picnic resorts and is attractive to lovers of nature. It enjoys a near temperate climate, averaging 22c (75F) daily, with an average humidity of 60% and average annual rainfall of 1,400mm (56”). It maintains an average height of 1,200 metres (4,000ft) above sea level, and reaches its highest peak in the Shere hills where it stands at 1,766 metres (5,829ft).
This gives it a generally cool temperature against the backdrop of enchanting scenic beauty and alluring cool weather, which make it a haven for Nigerians and foreigners alike – concerning its people, the Jos Plateau is dotted by a Chester of hamlets and villages which lend colour and landscape. These settlements together with farm plots are, in many cases, demarcated by cactus hedges or trees. It was against the backdrop of the peaceful nature of the over fifty-four ethnic groups that the Nigerian Road Safety commission gave the State the Mott: “Home of Peace and Tourism”, and it has elsewhere been referred to as “Plateau: The Beautiful”. (Danfulani 2006). Jos is one of the most cosmopolitan cities in Nigeria on account of the mass migration into the area during the tin mining boom at the turn of the 20 century. It attracted a large population of other Nigerians and foreign Nationals.
The town of Jos, the Tin city was established in 1915 as a tin transportation camp and its early history was closely linked to the prosperity of the tin mining industry. Today, Plateau State enjoys a majority Christian population of about 95 percent, while Js town itself is overwhelmingly Christian. In 1967 it became the capital of the defunct Benue Plateau State in 1975, thus becoming an important administrative and commercial centre, thus there are people of different backgrounds living together in Jos with a population of over 3.1million people according to the 2006 population census (NPC Report 2007)

CONCEPTUAL CLARIFICATION
Conflict- The word “Conflict” has diverse meanings. Literally, conflict means a clash between different aims, interest, ideas, e.t.c.
Conflict according to Kadev (2006:1), may be said to exist between two or more individuals, tribes, religions, businesses, or nations when there is fundamental incompatibility in values , goals, motives, beliefs or intentions such that if one gets what he/she wants, the other(s) cannot at the same time have their way (s). That is, there must be some degree of recognizable difference before a conflict occurs; it is only when that difference results in a clash of need or view that conflict is said to exist.
Conflict and Crisis are both inevitable aspects of human life,that is they are- must happen things and must live with things as long as human beings interact with one another-regarding man as a social being. However, if well managed, conflict could lead to qualitative development in relationship, but if badly managed, it could escalate, become harmful and lead to a breakdown of the pre-existing relationship as is the case of Jos.
Peace-According to oxford advance learner’s dictionary of current English sixth edition, peace is a situation or a period of time in which there is no war or violence in a country or an area. To some, peace is said to be not the absence of conflict or war alone but the presence of justice, equity, fairness, and mutual trust among people.
The word peace is a very important word that each and every individual needs. This is because social, economic and genuine development can only be attainable in an atmosphere of peace. I have had the opportunity of attending many conferences on peace. When the Western nations are talking of great achievements in technology and education, we here, are still battling with trivial things. Martin Luther King (Jnr) said “ I plan to stand by non-violence because I have found it to be a philosophy of life that regulates not only my dealings in the struggle for racial (in our own case ethnicity, claim of ownership and religiosity ) justice, but also my dealing with people and with oneself .” It is very important we emulate this gesture.
There are no gains when we fight. Let us therefore, eschew all negative thoughts, actions and beliefs that tend to put us at loggerheads. Let us learn to love one another and live with things we cannot change. The bible says “follow peace with all men without which no eye shall see the Lord…”
Let us live in peace not in pieces.

THE JOS ETHNO-RELIGIOUS CRISES.
Signals pointing towards the manifestation of contentious issues between Muslim settlers and Christian indigenes started emanating in the 1990s amongst residents. This culminated in 1994 into open clashes mainly between the Berom indigenes and Hausa Fulani settlers over farmland and local chieftaincy titles. Jos metropolis, the capital of Plateau State registered a great deal of crises beginning on dark Friday 7 September to 14, 2001 and again on 2 May, 2002 in the Eto Baba ( Nabor) located within Jos town, followed by numerous attacks by marauding Hausa-Fulani Muslim militias on citizens living on the countryside in the Northern senatorial District of Plateau State. The scene of attacks on both sides switched to the Southern Senatorial District which eventually culminated with major crises that killed hundreds of citizens, first in Yelwa-Shendam LGA in February with the massacre of about a hundred Christians, 67 of them in COCIN Church Yelwa and later again reprisal killings in Yelwa with revenge killings by Christian who massacred between 650 to 700 Muslims in May 2004. The outcry by Muslims against the latter killings led to the declaration of a state of Emergency (SOE) on Plateau State by the President Olusegun Obasanjo. Again, there was another outbreak of crisis on the 28 of November, 2008 which led to destruction of many lives and properties worth billions of Naira.
REMOTE CAUSES
The crises on the Jos Plateau are first and foremost a struggle over land (Claims of ownership of Jos). Majority of Plateau State indigenes are Christians tied to the land as peasant farmers or workers in the civil service, while the mainly Muslim minorities are Hausa dry-season farmers and cattle raring Fulani, with the Igbo, Urhobo, Yoruba and Hausa dominating the business life of the metropolis; some indigenes from the Southern Senatorial district are also cattle herders. The land thus remains important an emotive factor to a region that is predominantly inhabited by peasant farmers and cattle herders, who usually are mutually conflict prone. With the influx of “settlers” to Jos, suddenly, land which used to be available to those who used or needed it became a prized possession. Both the host communities and settlers alike began to rationalize their inability to acquire and possess land to the presence of the other group, there by undermining the imperative of their co-existence and the basis of consensus and confidence building. These factors probably account for the preponderance of land disputes as an index in the perennial communal conflict profile of the middle Belt (Danfulani 2006).
Indeed the source of tension in the Jos settler/indigene relationship stems from the Hausa-Fulani claim over the ownership of Jos, the chieftaincy stool and other tenuous claims to political offices. This is what has pitted Muslim Hausa-Fulani against such predominant Christian indigenous ethnic groups as the Berom, Afizere and the Anaguta on one hand and other settlers like the Yoruba, Urhobo and Igbo on the other.
The second cause of the Jos Plateau Crises is centered over the politics of participation in Government by both “indigenes” and “settlers”. Issues here include the creation of the Jos South L.G out of Jos North by the military administration of General Ibrahim Babangida in 1991, along religious lines, with the former purportedly for Christians and the latter for Hausa-Fulani Muslims (GOBAK 2009). Moreover, appointments in Plateau State which is predominantly Christian during the long military rule was along religious lines, with the Muslim minority sometimes having more portfolios than Christians. With the return to multi-parity democracy, however, the Hausa-Fulani Muslims were left out in the cold, since they lacked the numerical strength the successfully back their candidates. This coupled with the issue of ethnicity coalesce to cause Muslim Hausa-Fulani minority, who used to be in the centre of political activities to feel that they are losing control. The Christians were eager to exercise their voting right to wrestle political control from the Hausa-Fulani Muslims whom they regard as “settlers”. In 1999, no Hausa-Fulani Muslim was voted to either the senate or the National House of Assembly and only one was voted to the Plateau State House of Assembly.
This heightened the indigene ship, citizenship and settlership syndrome in the area. The recurrent problem constituted by the indigene/settler syndrome in Jos, mostly between the Hausa-Fulani self styled Jasawa and the traditional natives of Jos town (the Berom, Afizere and Anaguta) constitute a major factor for the Jos Crises.
Furthermore, the social dimension is also very revealing, since despite their many years in Jos, the Hausa-Fulani Muslim community failed to integrate fully into the Jos Plateau society. The community being Muslim does not tolerate marriage between their daughters and Christians but they do marry Christian girls. Most Jos Plateau Christian communities detest this lopsided mode of social interaction. This has given birth to what the Christians refer to as Hausa-Fulani raini ‘culture of belittling’ and arrogance since they look down with open contempt and lack of respect upon their host community, using such intemperate language and stereotypes as Arna, infidels, Sarkin Arna, the Chief of infidels, Kafirai (Kafir) to describe them. (Danfulani 2006).
They exhibit total disregard for the culture, religion and traditional institutions of their host communities. This is a fundamental reason that has birthed deep seated bitterness, with far reaching social consequences, that has continued to fan conflict on the Jos Plateau.
Issues such as lopsided/partisan reporting of the crisis by both local and foreign media, cow theft or cattle rustling and religious affiliation only served as fuel added to flames that are consuming dry grass in harmattan season. It should be noted that BBC Hausa service, DW Hausa and VOA Hausa units covering of the Jos Plateau crises was biased because the Hausa speakers working for these media outfits are mostly Hausa Muslims.


IMMEDIATE CAUSES
The immediate causes of the September 2001 ethno-religious crises in Jos are three namely, struggle over political appointments blockage of street for the purposes of praying and the expansion of Shariah laws that introduced rather severe punishments for hard crimes in twelve Northern States of Nigeria (GUKAS 2001). The Jos April 12, 1994 conflicts between the Hausa-Fulani Muslims and Anaguta, Afizere and Berom centered on the appointment of Alhaji Aminu Mato, a Hausa Fulani as Jos North LG chairman of the caretaker committee by the Military. When Alhaji Muktar a Hausa-Fulani again became coordinator of the Federal Government initiated National, poverty Alleviation Programme (NAPEP) in 2001, tensions resume immediately along the old lines of ethnic and religious divide. Thus, contestations over economic and political space constitute one of the immediate causes of conflicts in Jos in September 2001.
Another cause of the crisis is street praying, that is the blocking of a major street for the purposes of religious worship of rituals. Some Muslim Zealots boldly beat up Miss. Rhoda Haruna Nyam, a young Christian lady ostensibly because she was walking on a major street, the only access to her house, while the street is ‘closed’ for the Juma’at prayers. According to Rhoda, on 7 September 2001, by 1:45pm while she was going back to her work place from break at home, she was accused and beaten up by some Muslim Youth for passing through a footpath near a Mosque which is beside her home. When she ran home safely, the Youths followed her in a large number and beat up her Father. This free for all fight latter spread to some parts of Jos town.
The expansion of Shari’ah in twelve Northern States forced a great deal of Christians to flee from the core North. Most of them sought for and found refuge in Jos, which they consider safe haven. The Hausa Fulani Militant elements wanted Shari’ah law imposed in Plateau State. Naturally, fleeing Christians and other Christians felt they should not give an inch to Muslims in a “Christian State”. However, the 2008 crises was centered on ownership of Jos and the chairmanship sent of Jos North L.G. The Hausa-Fulani settlers wanted to dominate the Plateau man and that has generated a lot of crises in Jos.

JUDICIAL COMMISSIONS AIMED AT BROKERING PEACE.
Following the spate of violent crises in Plateau State, government attempted to resolve the crises and broker peace between warring factions through a number of initiatives from 2001 and 2004. Government at the state and Federal levels set-up the following peace initiatives and judicial commissions of inquiry:
Judicial commission of Inquiry into the communal clashes in Wase LGA, headed by Justice Jummai Sankey submitted in May, 2001.commission of inquiry into the crisis in the Langtang North LGA, headed by Justice Jummai Sankey, submitted in May, 2001.commission of inquiry into the crisis in Shendam LGA, headed by Justice Jummai Sankey, submitted May, 2001. commission of inquiry into the crisis in Qua’an’Pan LGA, headed by Justice Jummai Sankey, submitted May 2001.Niki Tobi Judicial commission of inquiry into the Jos civil disturbances of dark Friday 7 to 14 September, 2001, which submitted its report in September, 2002.Justice C. Okpene, Federal Judicial commission of inquiry into communal conflicts in Benue, Nassarawa, Plateau and Taraba States, 2002.Dr. Pandam Yamsat High Powered Committee on peace and security in Plateau State submitted in 2002.peace initiative on Southern Senatorial District of Plateau State headed by Alhaji Shehu Idris, Emir of Zazzau, 2002.commission of inquiry into the civil disturbances in Shendam, Langtang North & South and Wase LGAS, headed by justice Felicia K. Dusu, submitted June 2003. peace initiative committee on Plateau State, headed by Alhaji Shehu Idris, Emir of Zazzau, submitted in May, 2004 (Danfulani 2006).peace conference 2004, headed by Ngo Elizabeth Pam submitted September 2004.of recent the Prince Ajibola Commission of Inquiry into the November 28, 2009 civil unrest in parts of Jos North LGA, headed by Justice Bola Ajibola, submitted November 2009. (GOBAK 2009).these efforts and many more are geared towards fostering peace on the Plateau. However, most of these efforts failed because government both at the state and federal levels was not ready to arrest and charge culprits to court for sentencing. Also, none of the reports and recommendations submitted by any of these panels that carried out excellent jobs was published or gazette in a white paper for implementation. The present Jang’s administration had taken a positive step by releasing to the public the white papers of 1994 crisis and 2001 reports.

CRITERIA FOR PEACE AND CONFLICT MANAGEMENT IN JOS
Conflict could be useful as a growing point of culture and peace if adequately managed. It is in the same vein that whether or not conflict would play a functional role in human relations would play a functional role in human relations would depend on the manner such conflict is managed. If well managed, it could lead to qualitative development in relationship, but if badly managed, conflict could escalate, become harmful and lead to breakdown of the pre-existing relationship. It is therefore important to learn how to manage conflict situations.
The most important, greatest and precious thing in this world is unarguably peace, physical and emotional peace. This is because without peace, nothing can be achieved, humanity would be baseless, nations cannot develop, without peace and tolerance of our various differences in terms of socio-political, ethnic and religious differences we should all ponder and imagine the aftermath of all conflicts, uprisings, crises and wars wherever it has taken place, most of which are communal or political in nature, the end result is usually devastating leaving the society worst than it was, rendering the future of our children bleak. Our ambition and aspirations become unachievable when we decide to live in perpetual conflict with one another. Whenever we involve ourselves in peace we discover that in the long-run, it always benefits all.
Having bared my mind on the very burning issues which border on the circumstances surrounding the ill fated Jos crises, I wish to proffer some solutions which if implemented will go a long way in addressing the lingering problem once and for all.
Government should find a way of implementing the previous report on crises in Jos. I want to emphasize that there is the need to implement the report of the crises that occurred in the past as stated earlier I am happy that some of the white papers had been made public. I therefore, urge that perpetrators should be punished to serve as deterrence to those that may want to engage in such acts in the future.means of settlement. I urge that amicable means should always be employed in channeling grievances rather than resorting to violence. There is no gain saying the fact that violence is an ill – wind which blows nobody any good. A situation where violence is embarked upon at the slightest misunderstanding should be discouraged. What round – table can not give, violence will never give. domineering tendency- the era of might –is –right is gone. I wish to strongly suggest here that the bigger ethnic Nationalities in Nigeria especially, the Hausa in particular should stop its domineering tendency of trying to swallow the other Nationalities like it is trying to do in Jos with the Anaguta, Afizere and the Berom.ethnic polarization has existed among the people (of Jos ) and in other to co-exist peacefully, non-native must recognize and respect the culture, customs and traditions of the host community, just as Christians living in Kano, Sokoto, Katsina and other northern cities do.non – natives must be willing to be integrated into the culture of the host community by taking traditional titles, witnessing cultural festival and marrying across the religius divide. This should be enshrined in the constitution of the federal republic of Nigeria as a means to promote peace–natives should accept and uphold the fact that traditional institution are the sole preserve of the natives for the example, chieftaincy, districts headship, membership of the traditional council, e.t c they can aspire to title holding other than these.order to give balanced recognition to settlers in their host communities, they should demonstrate ample evidence of integration and this should be enshrined in the constitution, resurrecting the old lines of integration, whereby ethnic groups adsorb and integrate visitors and foreigners in their midst (as observed above) will go along way to help solve the problem of integration leaders and scholars should be cautioned on the use of inflammatory methodologies and responsibility to the society. In this regard the closure of streets by both Christian and Muslims on Sundays and Fridays, respectively, is capable of heightening tension in the society and I suggest that it must be legislated against by the state agencies, like the immigration department should be equipped to check the influx of aliens with similar cultures as those of the Nigerian settler community with tendencies to get assimilated and later bring confusion in the country. ungracious contradictions and deficiencies in the present constitution downloaded by lack of definite direction or say about indigene-ship must be addressed. So the issue of indigene ship must not be a Jos North LG affair only. It must be a national practice. The issue of “indigeneity” is a constitutional one. Section 147 of the 1999 constitution has this to say among other provisions governing the appointment of Ministers: “Provided that in giving effect to the provisions aforesaid, he President shall appoint at least one Minister from each State, who shall be an indigene of such a State”. Thus, the 199 constitution of Nigeria recognizes that there are indigenes/settlers in Nigeria.also think State policing should be encouraged, and in addition to that, Police post should be built in every 15 to 20 Kilometres.Federal and State Governments should secure students of the University of Jos by formalizing the acquisition and subsequent relocation of Ungwan Rogo. This is because residents of Ungwan Rogo have encroached into the University’s land and such that each time there is crises in Jos, students of the University are killed in their numbers. So this should be a topmost priority in order to guarantee the security of the students. practical steps should be taken towards developing a culture of social citizenship unique and fitting for Nigeria, which should involve the National Orientation Agency (NOA), the Media, authors of school books and all stakeholders. They should be repositioned to address the issues of public education and awareness campaigns on the culture of social citizenship as well as the question of conflict prevention and peace building, good governance, democracy and transparency, independence of the justice system and respect for rule of law. The Nigerian people must be mobilized towards engaging and embracing the political reality of multiculturalism and on the basis of this recognition address the challenge of multicultural citizenship. This implies a reform of the Nigerian constitution towards sharpening and Broadening the concept of citizenship and eliminating the definition of indigene ship and all the political privileges that goes with it in the present constitution.

CONCLUSION:
I want to conclude by quoting Rev. Dr Martin Luther King (Jnr.) who said in his speech “Beyond Vietnam” on 4h April 1967 in New York that, “We can no longer worship the god of hate or bow before the alter of retaliation. The oceans of History are made turbulent by the ever rising tides of Hate. History is cluttered with the wreckage of actions and individuals that pursued this self defeating path of hate. As Arnold Tynbee says, “Love is the ultimate force that makes for the saving choice of death and evil. Therefore to first hope in our inventory must be the hope that love is going to have the last word.” He continued and said” over the bleached bones and jumbled residue of numerous civilizations are written the pathetic words, “too late”… we still have a choice today. “Non violent co-existence”, or “violent co-annihilation”. We must move past indecision to action. We must find new ways to speak for PEACE in Vietnam (in our case Jos) and justice throughout the developing world, a world that borders on our doors. If we do not act, we shall certainly be dragged down the long, dark and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight” (martin Luther king (Jnr ). Abraham Lincoln once said that “no man is good enough to govern another man without his consent” Plateau will pass through all these and shall shine in beauty and glory if all, Christians, Muslims, atheist, traditionalists, you and I collectively put our hands and heads together to support the Da. Jonah David Jang’s Administration.
Long live NAPSS
Long live Plateau State
Long live Nigeria.

Thank you and God Bless.

REFERENCES

Alemika, E.E.O (2003). “Protection of Minority Rights in a Democratic Nigerian Society; In Nankin Bagudu (ed), Linguistic Minorities and Inequalities in Nigeria, pp.26-43. Tafawa-Balewa, Jos: The league for Human Rights. Nankin Esq, (2003). Identity, political Religiousity, and Communal violence in Nigeria: Implications. Jos, Nigeria. League for Human Rights. A.D (1978) Jos, Origins and Growth of the Town, Jos. Department of Geography, University of Jos. Umar H.D (1998). Religious Exclusivism and Religious space: The problem of street praying in Nigerian Town.” Exchange Journal of Missiological and Ecumenical Research, Leiden.Umar H.D (2006). The Jos Peace Conference and the indigene Isettler Question in Nigerian Politics. (Draft). Asc Leiden.
DSM statement (2004) The State of Emergency in Plateau and the way forward. DSM Nigeria.
Egwu, Sam. G (2005). Bridging the indigene and settler Divide: challenges of peace Building in Nigeria. A paper presented at a seminar for opinion leaders to provide inputes into conflict management Discourse in Jos. 09/02/05. Kevin H. (1999) Re-imagined Communities. Democratic, and ethnic violence: The Social Reconstruction of Nigerian Identities and communal Relations. Paper presented at the conference of the America Political Science Association. Gaksewe J. (2009): Memorandum submitted to the Prince Ajibola Commission of Inquiry in the civil Disturbance in Parts of Jos North, November 28, 2008. Azi Nyako Youth Centre D/Kowa Jos. Daniel. (2001) Remote causes/suggestions on September 7, 2001 crisis. Memorandum submitted to the Nikki Tobi Judicial Commission of inquiry into the Jos and Environs Communal/Religious crisis Azi Nyako Youth Centre Dadin Kowa Jos. Kenneth Kevin (2006) Conflicts and crises in Nigerian Tertiary Institutions (Management and Prevention). Jos. Seeye Prints. Patriots n.d. State of Emergency: our Stand Vol. 1. Patriots n.d. State of Emergency: our stand Vol. 2. State Nigeria Gazzette (2004). Plateau resolves: Report of the Plateau Peace Conference, 2004.
Shedrack Gaya Best (2007) Conflict and Peace Building in Plateau State, Nigeria. Ibadan, Spectum Books Ltd.