INTER-RELIGIOUS DIALOGUE: CHRISTIAN MUSLIM RELATIONSHIP IN JOS AS A CASE STUDY
ABSTRACT
    Jos, Plateau state is a city with a high level of religious intolerance in every facet of the society. Since September 7, 2001, it experienced a violent ethno-religious crisis, which broke its innocence as a religiously tolerant state. Since then Jos has lost its acclaim as the “city of peace and tourism”. Today, Jos is being sarcastically referred to by the public observes and commentators as a “city of pieces and terrorism”.
    The objective of this study is to ascertain the role played by religions in the rancor that have belated Jos.
    This study will further elaborate on the roles of ethnicity and the religious, political and socio-economic relationships of Christians and Muslims in the development of the Jos society.
    In addition, this work will also look at the causes of intolerance as it affects the Jos society.
    Finally, attempts would be made to proffer solutions that can eradicate all forms of intolerance in Jos, Plateau state.  
CHAPTERIZATION
CHAPTER ONE: GENERAL INTRODUCTION
Background of the study
Statement of problem
Scope of the study
Aims and objectives of the study
Methodology
Works Cited
CHAPTER TWO: JOS: HISTORY AND RELIGIONS
2.1    History of Jos
2.2    History of Islam in Jos
2.3    History of Christianity in Jos
2.3.1    Roman Catholic Mission
2.3.2    Sudan United Mission
2.3.3    Sudan Interior Mission
2.3.4    Impact of the Christian Missions
    Works Cited
CHAPTER THREE: AN OVERVIEW OF CHRISTIANS – MUSLIMS RELATIONSHIP IN JOS: PAST AND PRESENT
3.1    Introduction
3.2    Christians – Muslims Religious Relationship in Jos
3.3    Christians – Muslims Political Relationship in Jos
3.4    Christians – Muslims Socio-Economic Relationship in Jos  
    Work Cited
CHAPTER FOUR:
4.1    Causes of Intolerance
4.1.1    Religious Causes
4.1.2    Political Causes
4.1.3    Economic Causes
4.1.4    Theological Causes
4.2    Implications of Intolerance in Jos Society.
    Work Cited
CHAPTER FIVE
5.0    Evaluation, crises management, recommendation, and conclusion
5.1    Evaluation
5.2    Crises Management
5.3    Recommendation
5.4    Conclusion
 CHAPTER ONE
GENERAL INTRODUCTION
1.1    BACKGROUND OF THE STUDY
    Inter-religious dialogue imply any form of getting together and communication between religious communities or groups in a spirit of sincerity, reverence for persons, and a certain trust, in order to achieve either a greater grasp of truth or a more practicable cordial relationship between the religious communities involved in a given society. Inter- religious dialogue is a concept that seeks a common ground on which diverse traditions can meet in mutual respect and sharing. It is not instead of our traditions, but in addition. It is a way to come to know people of other  traditions and understand their perspective on various issues – to explore one mountain through many paths.
    Inter- religious dialogue is of greater importance and is more difficult when it takes place between people of different and even opposing opinions. They try to dispel each other’s prejudiced opinions and to increase as much as they are able, consensus between themselves. Their objective may be simply interrelationships between men, the search for truth or co-operation in some activity.
    All of these elements are present in every form of dialogue, but since one or other element can predominate, it is possible to distinguish three forms of inter-religious dialogue, seen as attempting to reach:
“An agreement, to be established only in terms of human relationship, destined to liberated those engaged in discussion from their solitude and their mutual distrust, and to induce in true fellow-feeling mutual reverence and esteem.
“An agreement, to be established in the realm of truth involving discussion of problems of the greatest importance to those engaged in dialogue and the achievement by common effort of a better grasp of the truth and an extension of knowledge.
“An agreement to be reached in the realm of action, establishing the conditions under which certain set objectives may be achieved in spite of ideological differences.
    Although it is to be hoped that inter-religious3 would be pursued for all three reasons at once, it remains true that each form retains its own power of establishing interpersonal relationship. Every form of inter-religious dialogue, in so far as the participants are involved in mutual give and take, involves certain reciprocity. In this it differs from teaching, which enriches the pupil – participant to dialogue. However, inter-religious dialogue can be called a true form of teaching, since it is able to provide the benefit of doctrine for very many men. Inter-religious dialogue is also, implicitly, a proclamation of one’s belief.
    Furthermore, inter-religious dialogue may be considered a challenge to one’s faith but one cannot run away from such a challenge. Through this challenge we may find that our faith can grow. Inter-religious dialogue an here understood differs from contention and controversy, in which each participant aim to defend his own side and prove that the other side is error.
    Finally, inter-religious dialogue is not the same as confronting one’s religious belief. For its objective is that one side should come closer to the other side and should understand it better. While each group to dialogue may legitimately hope to persuade the other that he is right, the fact remains that this is not the purpose of inter-religious dialogue, but rather mutual enrichment.
1.2    STATEMENT OF PROBLEM
    Plateau state is currently the main site of ethnic and religious violence in northern Nigeria. The past decade has been recurrent crises across the state, in urban and rural areas. Thousands of lives have been lost in these violent conflicts, there has been extensive damage to property and the development prospects to the state have been setback. The violence has mainly been along religious lines, especially between Christians and Muslims. One should also understand that ethnicity has also a central role in the conflicts and there are considerable political interests at stake.
    Jos, the state capital of Plateau and a major northern city with a population of about one million inhabitants, is the epicenter of much of the insecurity in Plateau state and has been the site of some of the worst of the violence. Episodes of mass killing and destruction have occurred in Jos over the years which have also affected other parts of high Plateau, in rural areas outside of Jos particularly in 2001, 2002 and 2010. In rural areas there has also been widespread violence between Barroom farmer (who are predominantly Christians) and the Fulani pastoralist (who are Muslims). This is generally framed to be conflict over land, but the contrary to media reports, many of those involved tend not to think the fight is about a struggle for grazing land or farm but rather on religious ties. Much of the conflicts are also political oriented. The violence in Jos began after two decades of increasing Nigeria, the worst of which occurred in Kano, Kaduna and Bauchi states. Jos was relatively peaceful during this period 1980-2000. In fact the first episode of mass killing or violence in Jos, since the anti-Igbo pogroms in 1966 occurred in 2001 according to Danfulani and Fwatshak, 2002, Higazi 2007.
    This project explores mainly the relationship between Christians and Muslims in Jos and the implications of the relationship to the Jos society.
1.3    SCOPE OF THE STUDY
    This project work would be limited to only two religious beliefs in Jos, Plateau state, which are basically Islam and Christianity and their relationship as it affects the Jos society. It would also focus on the causes of religious intolerance using the Jos society in Plateau state, Nigeria as a case study.
    This study will not address issues that are directly not related to religious, but will focus on those issues that religious intolerance affects directly or indirectly in Jos. Issues to be treated will basically focus on Jos society, Plateau state.
1.4    AIMS AND OBJECTIVES
    The aim of this work is toe address the pertinent issues of religious intolerance in Jos, Plateau state. This work will intend firstly is discuss briefly on the historical background of Jos and its original people.
    Secondly, discuss the history of the religions in Jos taking into cognizance Islam and Christianity and their impact on the Jos society.
    Thirdly, make a brief historical survey of the Christians – Muslims relationship in Jos; past and present and its implications.
    Fourthly, to reflect briefly on the basic factors that generates religious instability in Jos and the implications of these factors.
    Finally, after a balanced evaluation make some positive recommendations for a solution to the perennial problems of intolerance in the multi-religious and multi-cultural Jos society.
1.5    METHODOLOGY
    The method to be used in this study will be both phenomenological, expository and critical analysis.
    This method would be best understood in view of the fact that it would enable an individual to critically and objectively give a clear analysis of the Jos situation without a bias thought.
    Furthermore, it will provide an ample opportunity for the society to see the need for religious pluralism, when historical method used also in this work are critically and objectively considered.

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