Purple Hibiscus By A Nigerian Novelist And Short Story Writer

The novel Purple Hibiscus was written by a woman named Chimamanda Ngozi Adichie who is a Nigerian novelist and short story writer. One of Adichie s most prominent works is Purple Hibiscus. It tells the story of Kambili, a teenager growing up in Nigeria. Her family is very wealthy and she has a devoutly Catholic father named Eugene. Eugene is both physically and mentally abusive to his children and his wife. In the middle of the novel Kambili and her brother Jaja travel to their Aunt Ifeoma’s house. Kambili at first dislikes how different and liberal their household is but, soon grows very fond of her aunt and all her cousins. Later in the novel Kambili s mother realizes that she can no longer take any more of the abuse and kills Papa by†¦show more content†¦In the novel Purple Hibiscus by Chimamanda Ngozi Adichie, Kambili completes her journey from a young and docile child to an independent and strong women through the guidance, enlightenment and teachings of the thre e women most important to her: Aunty Ifeoma, Amaka and her mother, Beatrice. Aunty Ifeoma is unlike any of the women Kambili has ever met and she helps Kambili to become a stronger and more independent women. Aunty Ifeoma is Kambili s Aunt on her father side. She lives in Nsukka with her three children: Obiora, Amaka and Chima, Kambili s cousins. She works there as a professor at the University of Nigeria. Growing up Kambili did not really have much of a relationship with Aunty Ifeoma. She never really saw her or her cousins because Papa would never allow it. However, one summer Papa allows her and Jaja to go visit Aunty Ifeoma for a week and from there everything changes. Living there is a rude awakening for Kambili because things are so different from what they are like at home. There are no more uncomfortable silences or looming clouds of fear. Aunty Ifeoma teaches her to laugh more, not take things for granted and to speak for herself. She finally gets to start to act like a normal teenager and be free from Papa expectations. At first her cousin Amaka wo uld take jabs and sneer at her because she thought she was a snob because of her upbringing, but when Amaka says something rude to Kambili Aunty Ifeoma responds with, â€Å"OShow MoreRelatedCultural Practices between Men and Women in Nigeria1858 Words   |  8 PagesINTRODUCTION Creative Media Industries are swiftly shifting its focus to solely digital media and opportunities for creative writers are paid no attention but a Canada-based Nigerian scholar at the thirty first yearly covention of the Association of Nigerian Authors, points out that â€Å"writers are the world’s window into a culture† Adesanmi (2013). Novelists, biographers, historians, scriptwriters, and more recently, bloggers are the constant that record and catalogue the culture, norms and trends

Relationship Between Architecture and Art

Question: Writeabout the Relationship Between Architecture and Art. Answer: Introduction Harmony is defined to be the state of co-existence achievable when two or more elements in the same context complement one another thereby enhancing one anothers effects. It is common that in case two elements exist in perfect harmony rarely are a second thought given to the distinction between the elements at play. This is the same case with architecture and art. The two are often connected that seldom does an individual notice there exist a difference between them. Commonly, people assume and oversimplify this relationship in such a way that architecture is involved with the structures in the built environment while art ends at the decoration point. As brought forth by one of the scholars of the time, art refers to the application or expression of the creative skills and imaginations of human beings in a typical visual form such as sculpture or painting. In this regard, art is primarily aimed at emotional power or beauty. Art has three visual forms i.e. sculpture which refers to art that one can walk around, painting which is art to be looked at and architecture which is basically art that an individual can walk through. From this classification, it is deducible that architecture is in itself a form of art. On the other hand, architecture is defined in three dimensions including firmness, beauty, and usefulness.7 Firmness in this context could as well be referring to strength. Beauty is an expression of the human skills and imagination to a piece of work to communicate the existence of admirable forms and elements. Just like there exist virtual or non-functional buildings, so do unconventional pieces of art for example sound sculptures and three-dimensional paintings. Another scholar yet also defined architecture as a form of art in which one deliberately or unknowingly creates an emotion of aesthetics in an atmosphere and when the environment reciprocates by producing well-being.[1] Artistic elements are easily found in a building for example in traditional architecture of both the east and west, parts of the building for example columns, beams and roofs were found to have heavily ornamented with sculptures and painted reliefs. However, there exist numerous artworks which trace their aspirations from architecture. Taking Ronchamp Chapel, France, done by Le Corbusier as one of the case studies. In his design, Le Corbusier makes visitors walk round the building before getting to the entrance. He deliberately ignores placing the chapel right at the end of the road and instead opts for people to walk a further distance to the end of the hill. The walk up the hill is not on straight paths but rather along curved walkways. These are seen as design strategies to delay the arrival of visitors to the chapel. The long journey through the woods as one move up the end of the hill is seen as a preparatory for the holy experience to the visitors.5 As they walk a longer distance, they find enough time to settle and set their mind in readiness for a holy service. In case the chapel would have been located right at the end of the road, it would mean most of the visitors would be bumping into the place of worship immediately from the street denying them ample time for spiritual preparation. This architecture is an expression of a form of art dealing with human emotion. The building interior is dark having stained glass windows which give a sharp contrast to the pristine exterior. In addition to the main altar, there are three other smaller chapels which are linked to the main worship space. Each altar has its own light tower which is a reflection of three exterior towers. The three towers can as well as a symbolism of the Trinity i.e. God the Father, the Son and the Holy Spirit.7 These towers are linked together just like the three Godheads work together. This is yet another expression of architecture in the form of art and vice versa. Considering the building form, Le Corbusier was inspired by the wing of a dove, bat or by a pair of hands praying.8 This makes the design exhibit both sculptural and organic properties. It is organic in the sense that the inspiration is derived from activities related to the intended purpose which is in this case praying. Using the concept of paying hands in the design of a charge not only provides the well-being of the environment but also improves on its aesthetics. The building form would always create an emotion of humility to the users of the structure and passers-by. The shape of the building is quite complex encompassing planes (both vertical and horizontal), volumes and points to come up with a bigger form in which all the shapes included are in harmony. One would have different experiences of the facades when going round the building. Each of the elevations gives a unique feeling of the chapel.8 Another illustration of the relationship between art and architecture in this case study is the materials used in the construction. Le Corbusier chose to use concrete in his design even though most of the churches and places of worship at the time were done with stones and bricks. Even though he used concrete throughout the structure, it does not create monotony or dominance. This is achieved through the differences in the textures at various points. Through art, Le Corbusier chose to have some surfaces rough while others smooth taking care not ensure harmony between the differently textured surfaces.[2] In conclusion, architecture is the mother art. If we do not have an architecture of our won, then we have no soul of the civilization of ourselves. In other words, architecture is art and art are architecture. Artists not only manipulate the spaces that are available with structures but more often than not architects take up the role of artists themselves. Artistic works usually stand out in architectural pieces of work but work together with them to bring harmony and conformity of the building. Art and architecture must, therefore, work in harmony to improve the usefulness of a structure as buildings are no longer just establishments and elections from the surface of the ground. References Benjamin, Andrew. Writing Art and Architecture. London: re.press, 2010. Brouwer, Joke. ARt D: Research and Development in Art. Kansas: V2_ publishing, 2005. Diamonstein, Barbaralee. American architecture now. New York: Rizzoli, 2005. Jodidio, Philip. Architecture: Nature. New Delhi: Prestel, 2006. Kleinbauer, W. Eugene. Modern Perspectives in Western Art History: An Anthology of Twentieth-century Writings on the Visual Arts. California: University of Toronto Press, 2007. Masmoudi, Slim. Attention, Representation, and Human Performance: Integration of Cognition, Emotion, and Motivation. New York: Psychology Press, 2012. Taylor, Mark C. Disfiguring: Art, Architecture, Religion. New York: University of Chicago Press, 2012. Vesely, Dalibor. Architecture in the Age of Divided Representation: The Question of Creativity in the Shadow of Production. London: MIT Press, 2004.

cost realism Essays - Design Of Experiments, Evaluation Methods

Quantitative research as specified by (Creswell, 2009) has historical precedents for viewing a theory as a scientific prediction or explanations for different ways of understanding theory and how it constrains thought. The simplistic characteristic of a quantitative study is to define variables of a hypothesis. Once the method of research is determined, the next is to the research design. Essentially, how will you collect your data. In the quantitative research there are two designs to implement, experimental and non-or quasi-experimental. The design tools for these two types of patterns in quantitative research are pretests, control groups, and time series (Swanson The key components of an experimental design involve the random assignment to a treatment or a control group. In contrast the quasi-experimental design is done when random assignments to treatment and control conditions are not possible this is indicative in an organizational setting. The following two articles are representative of the two stated designs. Experimental Design: This experimental article is the basis for my dissertation. This article is representative of the post-positivist tradition, that knowledge is object and quantifiable. The findings are based on prior research of the market?s reaction to the Dodd-Frank bill as it graduated through the legislative process into law. Several papers examined empirically the market?s performance against key relevant events in the banking reform legislative processes. The purpose of this research is to expand on the previous research by incorporating more sample data, a larger sample; also gauged the reaction of the banking industries based on size, and finally also in the sample date included not just banks but saving and loans and bank holding companies.

The alchemist and the odyssey essays

The alchemist and the odyssey essays In the Odyssey and The Alchemist there are many dangers and challenges that the two heroes must brave. The Odyssey is about a man named Odysseus who fought in the Trojan war for ten years. After the war was over Odysseus years tries to find his way home to Ithaca but it takes him ten years to do so, because the gods dont exactly like him. In the Alchemist there is a young man named Santiago who has a dream about treasure. He eventually pursues his dream and in the end finds out that there really is no treasure. The books are about someone finding their place in the world or finding their way home. A reason is that in both books they are trying to find their way home. Another is that at the end of their journeys they both have someone their waiting for them. Also both the characters in both the stories both have and end destinations. At the end of the Alchemist, Santiago finds out that the treasure was the journey itself. In the Odyssey the whole book is about Odysseus trying to find his way home to his family and to his island. Though there are many obstacles that they both must overcome. One obstacle that Santiago over came was that soon after Santiago landed in Africa he met a thief who stole all his money but Santiago managed to get by, by working for a crystal merchant. Also in the Odyssey Odysseus was faced with many challenges by the gods that in the end he managed to overcome. Once Odysseus was going to sail by the island of the sirens, so he stuffed his soldiers ears with bees wax and had them tie him to a sail on his ship. At the end of both of their journeys there is someone waiting for them. In the Alchemist at the end of Santiagos journey there is a man there who makes him realize that the journey was the treasure. He makes Santiago realize this by telling him that he had a dream about a treasure being buried under a tree in a church where shepherds sleep. In the Odyssey waiting for Odysseus ...

BRAPS Coursework Example | Topics and Well Written Essays - 1250 words

BRAPS - Coursework Example It is focusing on developing branches in rural areas as well (Barclays.com- About Us, 2011). The main products offered by the company include commercial banking, retail banking, private equity, investment management, and investment banking. They have also introduced the latest service of trading iShares (Barclays.com- Products and Services, 2011). Barclays is managed by Marcus Agius, the team director who joined the company’s board in 2006 replacing Mathew Barrett as chairperson in 2007 (Barclays.com- About Us, 2011). The Barclays Vision is dedicated to being the international premier financial and banking services. They focus on obtaining superior financial and functional outcomes while keeping the international business standard. These unchanging anticipations offer the basis for our dedication to those with whom we associate. Barclays’ mission statement is to be creative, client-based Group, which delivers excellent products and services, make sure superb careers for our people, and participate actively to the society in which we work and live (Barclays.com- Executing our Strategy, 2011). Barclays bank has more than 2000 UK high street branches along with the Woolwich branches. Internationally, Barclays has more than 5200 branches with most 24/7 cash machine that can be used by Barclays clients as well as other customers at a fee. There are around 150,000 employees working at Barclays throughout the world. Barclays has an international market share as well as the local market share. This is an international corporation and, therefore, it operates worldwide. The financial data for the year 2010 is that the company boosted of 31.440 billion pounds, while their operating income was 6.065 billion pounds (Barclays.com – Annual report, 2011). The top competitors of Barclay bank include American Express Company, Capital One Financial Corporation, and Alliances Data Systems Corporation.

Business Ethics Essay Example | Topics and Well Written Essays - 500 words - 37

Business Ethics - Essay Example For example, the level of pollution may vary but that does not mean that pollution is not experienced by either of the States. Differences in ethics are mainly based on professional cultures, laws, organizational culture, and human resource systems. In the United States, for instance, bribery to acquire a business is forbidden. In other countries, no business transaction can be conducted without bribery. In others, money obtained from bribery is tax deductible. In Asia giving business, gifts imply value for business relationships and convey respect. In the United States, such moves may not be necessary. Some might even consider it as a bribe to influence judgement. A code of ethics can be established for the global market through research. This will be achieved by gathering information about cultural requirements on different countries. These requirements can then be modified so that they are applicable to different business circumstances. Similarity with American code of business ethics will be professionalism such as proper communication channels. The difference will incorporate different cultural expectations. The first measure that should be taken in case an organization offends a foreign culture is to establish the nature of conflict by understanding the history of cultures. Expectations of different cultures greatly affect transactions. It is, therefore, important to understand cultural bases that define ethical behaviour. The second step requires conducting research about foreign ethical guidelines prior to getting into business. This knowledge acquired combined with good managerial skills can rectify an organization’s reputation. Finally, the offended party can be given the fundamental right to choose, and other advantages over the organization hence maintain integrity (Kent, 2014). Ethical frameworks greatly differ in the global business market hence making it difficult to distinguish practices

Democratic Consolidation in Nigeria Essay Example for Free

Democratic Consolidation in Nigeria Essay This development was heralded as an avenue to usher in democratic stability and good governance. However, contrary to widespread expectations, the post-military regime became an avenue for the explosion of violent ethno-religious conflicts in Nigeria. As a matter of fact, since the emergence of democracy in May 1999, not less than one hundred ethnically and religiously instigated conflicts have occurred in Nigeria which resulted in loss of lives and unquantifiable material and psychological damage. Drawing from documentary research and findings, this paper probes the persistent spate of ethno-religious crises in Nigeria and its harmful implications on democratic consolidation in Nigeria. It investigates the history, causes and manifestations of ethno-religious conflicts in Nigeria and maintains that unbridled lust for power, corruption, religious intolerance and the failure of the government to deliver democratic dividends, have resulted in these conflicts between ethnic and religious groups in the country. In the light of all these then, can democracy thrive in an atmosphere of crises? Can Nigeria come out of ethno-religious conflicts? If so, what steps can the government take to rein in the menace of these crises? Finally, the paper provides submissions for curbing this social epidemic, which has become a permanent feature of the Nigerian social polity. Keywords: Nigeria, Ethno-religious, Crises, Democracy, Development Introduction Democracy could be said to be a seed: when you sow bountifully, you reap bountifully. Thus, one of the dividends of democracy, which Nigerians have reaped in abundance since the transfer of power from the military to the civilians on May 29, 1999, is the rising wave of ethno-religious conflicts with devastating and untold consequences on lives and property (Jega, 2007: 116). Nigeria is a very populous nation in Africa with diverse cultural heritage. In fact, the country has a population of over 140 million and over 400 ethnic groups belonging to different religious sects as well (Salawu, 2010: 345). Since the attainment of independence, Nigeria has remained a multi-ethnic nation, which has been grappling with the problem of ethnicity on the one hand and that of ethno-religious conflicts on the other hand. At the inception of independence, for administrative expediency the various ethnic factions were fused and merged together by the colonialists. Then, the colonial masters left and things started falling apart, the center no longer held. No ethnic group desired to see the other. Little wonder then that the former Secretary of State at the British Colonial Office (1952-1959), Sir Peter Smitters regretted the action taken by the British to merge diverse ethnic groups into one in Nigeria. According to Ali (2004) cited in Adebayo (2010: 214), he was reported to have lamented that it was extremely dangerous to force diverse radical and social entities into single rigid political structure. However, that statement was medicine after death; the deed had been done. Indeed, a conglomerate of almost four hundred ethnic groups, each having its distinct history, language, culture and political systems before the colonial rule, all preserved in mitigated forms with the British system of governance super-imposed and named Nigeria really had future implications for unity. The colonial administration, for administrative convenience, compressed and merged the various ethnic groups in their respective regions, making Hausa/Fulani, Igbo, and Yoruba the major ethnic groups and reinforced the three political/administrative divisions – the north, the east, and the west, under appropriate constitutional arrangement. At independence and post independence era, the status-quo of the colonial era was retained under that infantile freedom, with every group retaining its tradition, language, and culture while sharing the common central institutions in a federal arrangement (Adebayo, 2010: 214). As a result, these major ethnic groups, because of their opportunistic positions were seen as consistently dominating the political and economic scene before and after the attainment of independence in 1960 and this led to agitations for state creation by the other â€Å"minor† ethnic groups who saw themselves as the marginalized groups. However, the more states were created, the more the complaints of marginalization and inequality by the new minorities against the new majorities in each state (Abdullahi and Saka, 2007). Consequently, the proliferation of ethno-religious and political turbulence in the country is therefore necessitated on the one hand by cultural, communal and religious differences and on the other hand by fear of domination nursed by the minority groups. As if what constitutes the federalism is not satisfied, there have been agitations for reversing back to the old regional autonomy of the different groups for the purpose of determining the pace of their development and control of their respective resources. These pernicious phenomena of ethnicity and religious intolerance led to the incessant surge of ethno-religious conflicts, which gave birth to the many ethnic militias today like the O’dua People’s Congress (OPC) put in place by the Yoruba in the south-western part of the country to fight for the protection and defence of Yoruba in Nigeria; the Movement for the Actualization of the Sovereign State of Biafra (MASSOB), fighting for the cessation of the Igbo ethnic tribe in Nigeria; the Bakassi Boys; the Egbesu Boys; the Ijaw Youth Congress (IYC), the Igbo Peoples’ congress (IPC); the Arewa People’ Congress (APC) and the Ohaneze Ndigbo among others. This might probably be the feeling of Elaigwu (2005: 12) when he writes †¦the violent protests in the Niger-Delta over perceived injustice in resource distribution; the Itsekiri-Ijaw violence in the Delta; the resumption of the Ife-Modakeke communal violence; the menace of Odu’a Peoples’ Congress (OPC) and the accompanying violence in Lagos and Shagamu areas; the formation of the Arewa Peoples’ Congress (APC) and the Igbo Peoples’ Congress (IPC); the MASSOB feeble attempt to resuscitate Biafra; the Sharia crisis and the demands for a confederation; the South-South demand for the control of its resources; and all the recent interethnic/religious conflicts in various states across the country are all part of the bubbles of the Nigerian federation. They are based on the historical structures of mutual fears and suspicions among Nigerian groups in a competitive process. They reflect dissatisfaction of Nigerian groups with the state of the federation. With the emergence of all these ethnic militias and the deep divide between the various ethnic groups, religious intolerance became more violent and bloody with more devastating results using the ethnic militias as the executing platforms of ethno-religious agenda. Federalism thought to be an approach to national unity, resulted to anarchy in the country. A number of steps were taken to at least mend the disunity and disarray prevalent then and promote unity among the various ethnic groups. These included the establishment of federal institutions in some states of the federation, promotion of national cultural and sporting activities, and, more significantly, the National Youth Service Programme (NYSC), just to mention a few (Adebayo, 2010). Although these steps yielded pockets of successes in achieving national unity, the â€Å"unholy† marriage of convenience of the ethnic groups still begs for irrevocable divorce. While the ethnic rivalry held sway, religious pluralism, which culminated in many crises, shook the country to its very roots. The pernicious effect of this trend is not entirely surprising given the fact that religion is so sensitive to Nigerians that many are not only ready to defend it at all costs, but are ready to die for it. Hence, religious pluralism which resulted in religious intolerance was fused with ethnic rivalry, producing the recurrent spate of ethno-religious crises. And because of the violent nature of ethno-religious conflicts, which often take the form of riots, sabotage, assassinations, lynching and maiming, kidnappings, armed struggles, guerilla warfare and secession in Nigeria, they undoubtedly pose dangerous threats to democracy in Nigeria and Africa as a whole. Yes, as Jega (2007: 116) truthfully stated, the genetically engineered seeds of democracy planted by our colonial masters and further successive military regimes have grown to mature crops for harvest. Instead of democracy yielding peace, stability and security to lives and property, it seems to have yielded a return, full circle spate of ethno-religious conflicts and violent eruptions. Thus, the discussion of ethno-religious conflicts in whatever context becomes all the more necessary given the fact that there is a phenomenal recurrence of these conflicts around the nation thereby increasing its threat level to democratic consolidation in Nigeria. It is against this backdrop that this paper attempts to probe the history, manifestations and implications of ethno-religious crises in Nigeria since the dawn of democratic dispensation. Causes of Ethno-Religious Crises in Nigeria According to Awolowo (1990: 35), the notion of Nigeria as â€Å"a mere geographic expression† was engendered by the forceful packaging by colonial authoritarian fiat of unwilling communities of diverse origin and culture under the same polity. Consequently, relations and political behavior of the peoples are characterized by mutual suspicion and invidious hatred since they are strange bed-fellows, who were only coerced into the nation-state via amalgamation. Until 1960, Nigeria was a British colony. Like most colonies, it was not constructed for internal coherence, but rather for the administrative convenience of the British (Shively, 1997: 39). Over 400 different languages and dialects are spoken within its borders, and there is also an important religious split, as the north is primarily Muslim and the south is predominantly Christian, making her not only at ethno-religious crossroads but also at linguistic crossroads. As diverse as these ethnic groups are, they are also not accommodative of each other’s religion and professions of faith. This state of intolerance has added up to fuel the spate of crises in Nigeria. It should be noted that religion has always been the platform for frontal expressions of ethnic aggressions and conflict. Hence, ethnocentric politics, sectional solidarity and primordial interests became prominent features in the nation’s political practice. Sectional and individual virtues and interest rather than collective virtues and national unity are advanced and exalted. Thus, communal orientation precluded any attachment to the state and the syndrome of the ‘son of the soil’ took preference over merit and competence in the choice of policies and leaders. Although as Obasanjo and Mabogunje (1992: 4) aptly observed, colonialism provided scaffolding of holding the different communities together, not much change was achieved in altering communal mentality and predilection. Nonetheless, the persistent military incursion into government and politics did much harm for the body polity as national issues was mostly tribalized and primordial virtues extolled. These regimes had primordial outlook and sub-national mentality under which the northern part of the country was favoured brazenly, on one hand, and the southern part was deliberately dealt with in terms of appointments, contracts, location of government establishments, political oppression and repression as well as provision of social services and infrastructures. As a result, ethnic sectarianism has left a trail of destructive violence and even threatened the territorial integrity of Nigeria (International Institute for Democracy and Electoral Assistance, 2001). Indeed, after long years of authoritarian rule, when the military clique and their civilian collaborators privatized the Nigerian state (Ukiwo, 2003), politicians in the emergent Fourth Republic were all too anxious to claim control of the state and its oil wealth as well. This thus led to an unbridled competition for political relevance and spheres of interests among politicians, especially in the context of the division of the country into geopolitical zones, states and local governments and the fact that distribution of benefits among the political class depended on the ability of each member of the ruling class to deliver his constituency. This lust for power has led to the neglect of the needs of the masses and the demand for peaceful co-existence. Instead, the rulers continue to enrich their pockets through corrupt dirty means and seek for elongation of tenures for selfish gains. In the circumstance, ethnicity, religion and other sectarian identities are exploited, resulting in avoidable violent conflicts among component units of the country. The persistence of mass poverty and increasing income inequality, largely as a result of the transformation of the fortunes of politicians and their allies from jobless neighbors to emergency billionaires in less than two years after capturing power, have deepened popular alienation. It has also called into question the legitimacy since 1999. Consequently, some of the easiest things to do in contemporary Nigeria are to mobilize an assassin, vigilante, ethnic-cum-religious militia, rioter, crowd or rented pro-government demonstrator. The result could only be imagined. The power lust of the political cliche is one of the perceived causes of ethno-religious crises in Nigeria. Another reason responsible for ethno-religious crises in Nigeria is the wrong interpretation by those who claim authority to the understanding of the holy books. If not so, one wonders why people act contrary to the teaching of the holy books (whether the Quran or the Bible) in matters pertaining to peaceful co-existence, unity and sanctity of life, and property. As it is a serious disease for someone who does not have a full grasp of the interpretation of any of the holy books to claim authority to knowledge, many of the so called ‘religious leaders’ use their shallow knowledge to put up interpretations to suit their selfish ends banking on the ignorance of their followers. Lamenting on the wide gap between the teaching and practice of religion among its adherents, Adebayo (2003) cited in Adebayo (2010: 219) identified some factors responsible for using religion as instrument of polarization, among which is leadership tussle, which also culminated in the proliferation of many denominations in the country. Also, sectarian jingoism, as well as excessive patriotism to one’s religious sect, which consequently transformed to fanaticism, is another major factor contributing to this social menace. Salawu (2010) also noted that the failure of the Nigerian leaders to establish good governments, forge national integration and promote what can be called real economic progress, through deliberate and articulated policies, has led to mass poverty and unemployment. This has resulted into communal, ethnic, religious and class conflicts that have now characterized the Nigerian nation. Poverty and unemployment have therefore served as nursery bed for many ethno-religious conflicts in Nigeria because the country now has a reservoir of poor people who warmongers as mercenary fighters. What this means theoretically is that poverty and unemployment increase the number of people who are prepared to kill or be killed for a given course at token benefit. This explains why all ethno-religious crises that ever occurred in Nigeria have a large turnout of people (including the under-aged) as fighters. Lastly and very importantly, and not the least, the ethno-religious conflicts in Nigeria also have some historical antecedent (Salawu, 2010). This is because many governmental actions during the colonial rule and after independence encouraged, to a large extent, the sowing of the seeds of ethno-religious conflicts that are found to be rampant in the Nigerian nation today. Over the years, many events in Nigeria have led to the politicization of mistrust, intolerance, violence and acrimonious relations between the mainly Moslem north and the Christian south of Nigeria. To this extent, there has been an unfortunate insertion of ethno-religious discrimination and incompatibility in the structures of the Nigerian State since the colonial period. The political events of the January 15, 1966 coup and the July 1966 counter-coup further entrenched ethno-religious configuration in Nigeria. This is because the killings and counter-killing that followed the coups which took ethnic and religious colorations as the Muslim dominated tribes in the north were set against the Christian-dominated tribes of the southern region.