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  Abstract

The study sought to examine the challenges and prospects of a Christian family for a desired Kagoro community. The Christian family is an important constituent of our society today; its stability therefore determines to a large extent the advancement of our community. Unfortunately most communities in Kaduna State are witnessing more and more religious trauma and challenges; and this has affected the stability of the society. This study addresses Kagoro community challenges through Christian family intervention. It also proffers solutions for every Christian family stability and societal advancement. The Nigerian society is a religious conflicting social environment where societal crisis are seen as the exclusive responsibility of the government. However, within the turn of the 21st century, the need to protect our communities through our religion is making meaningful contributions to the advancement of the society has become imperative. Christian family stability minimizes stress and undue pressure brought upon the society by family disorganization and social disintegration. The study suggests solutions to the recent political and religious crisis in Kaduna State.

                                         CHAPTER ONE

                                         INTRODUCTION

1.1 Background of the Study

The Christian family is the basic unit in most social organizations. It may vary in form or nature across cultures but it performs basically the same fundamental functions. According to Maisamari (2006), the institution of marriage which the family is built upon has its origin from God. At creation, the family (union of man and woman) was made to be a stable institution which parents (father and mother) and children would live in peace and harmony and fulfill the purpose and inunctions of God.

Ethnic minority tensions and conflicts in southern Kaduna have probably engendered far more serious violence than any other forms of communal instability in recent Nigerian history. These conflicts and tensions have deep roots in northern Nigerian history. Since receiving its independence in 1960, Nigeria has struggled to unite its numerous citizens, ethnic and religious groups under one national identity. In recent decades, religiously motivated encounters between Christians and Muslims have gained a new social and political presence and significance in the Northern Nigerian region like Kaduna. The impact of this kind of religiously motivated conflict has provided fresh stimulus and focus for the need to engage in inter-religious dialogue and to critically analyze the immediate problem(s). The consequences and outcomes of these encounters are reflected in the rate of killings, maiming and wanton destruction of lives and property over the years, therefore violating human rights and dignity, which come from God.

The changing realities of time and place have greatly affected the Christian family framework all over the world (Nwoke, 2004). In the developed countries, most especially in this 21st century, Christian families are characterized by incessant crises, witnessing gradual disintegration of their religious norms, values and cohesion. The causes according to George (2009) can be ascribed to both internal and external factors which have significantly increased over time. Whatever the situation, it is felt that the family should not degenerate to a level of imminent collapse. Family values must be upheld and counseling must be able to do save families from imminent collapse.

Peace is not just the absence of war; it is the active presence of a capacity for love and compassion, and reciprocity. It is an awareness that our lives are not to be lived simply for ourselves through expressing our individuality, but we confirm the purpose of our lives through the work of expressing our shared sense of community in a purposeful and practical way; to sustain our own lives we sustain the lives of others – in family, in a community of neighborhoods called a city, and in a community of nations called the world.

The family is the society’s most important institution established by God, which must grow, survive and function in response to the diversities and complexities of life. The family is the first and only industry endowed with the ability to replenish the earth with generations upon generations of human beings known as “job force”. These “job force” thus represent agents of development in the family, community, and society. Many people have been faulty of either overlooking or underestimating the importance of the family but the truth is that it has been endowed with peculiar responsibilities of catering for its members, by ensuring their survival, safety, shelter, growth, and statutory heights obligations, providing education, moral, social and legal developments among others. In a nutshell, the family according to WHO (1996) is an index of the social status of the entire society.

It is within this affectionate environment of the family that the child receives the genesis of his education about the things around him, his new environment and the realities beyond. It is in the family that the child’s character formation and personal development starts. From childhood, the attitude and behavioral pattern of an adult’s life is greatly shaped and influenced by the manner the individual was brought up in the family, which in turn should be reflected in the community and society at large. Watson (1990) noted that foundations for social adjustment or isolation and lifelong patterns of behaviour are laid in childhood.

When people, land, and community are as one, all three members prosper; when they relate not as members but as competing interests, all three are exploited. We must address and master the future together. It can be done if we restore the belief that we share a sense of national community, that we share a common national endeavor. This study tends to address the unending historic political, economic and religious conflicts in Kagoro community in Kaduna State.

1.2 Statement of the Problem

Kaduna State is currently enmeshed in a humanitarian crisis. The southern part of the state has become the epicentre of deadly violence, most of it inflicted by herdsmen on farming communities. Attacks by Fulani herdsmen on farming communities, and reprisals, particularly in the North Central region. Further into the past, the epicenter was Plateau State (mainly the Barkin Ladi area), then Nasarawa State, and finally Benue State. In these areas, whole communities have been displaced, many lives have been lost, and many of the farmers unable to plant and harvest for years. The main theatre of this violence has now moved from these North Central states into a North Western state, escalating historic tensions in Southern Kaduna. In Birnin Gwari in the Kaduna Central zone, cattle rustling continue to be a major problem, but in the Kaduna South zone, things have gone several notches higher especially as the victims are people, not cattle. Most infamously, politically motivated violence in Zaria, Kaduna, Zonkwa and Kafanchan in the wake of the 2011 presidential election led to the burning of churches, mosques, homes, the Kafanchan market, and a heavy death toll. In that year, there were at least thirteen separate reports of ethno-religious clashes in the state. In the half decade since 2010, there has been a steadily increasing number of violent clashes between the various groups in Kaduna. When viewing the current Southern Kaduna crisis, it is important to differentiate between this and the previous historical incidents. The first critical difference is in the duration of the incidents. Most of the violent incidents prior to 2016 were either single incidents or closely related incidents occurring within a short space of time. That is not so with the ongoing violence. The violence has occurred in several separate incidents over a period of time much longer than any other in the history of Southern Kaduna. The big question here is how do we create a harmonious society out of so many violent kinds of people? How do we create a desired develop Kagoro community when such violent prevails? This study presumes that tolerance is the key to achieving a desired develop society, the one value that is indispensable in creating community.

1.3 Objectives of the Study

The main aim of this study is to examine how to utilize Christian family’s challenge and prospect to achieve the desired Kagoro community in Kaduna State, the researcher intend to work with the following sub objectives:

  1. To ascertain if Christian family is truly a channel of restoring peace in Kagoro community.
  2. To examine the relationship between Christian families and the desired develop Kagoro community in Kaduna State.
  • To unveil the social, economic, political, and religious problems in Kagoro Community, and discuss their interconnection and intensity as well as how the impede the development in Kaduna State.
  1. To identify and analyze the approaches of the Christian family response to socio economic, political and religious challenges in Kaduna State.
  2. To proffer lasting solutions to the long lingering political and religious crisis in Kagoro Community and Kaduna State at large.

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