For years, north-western Nigeria has been plagued by havoc wrought by an estimated six armed militant groups. A new terrorist group, responsible for attacks reported since early 2024, operates under the name Lakurawa and originated in Mali. These armed militants target villages in the most remote areas of north-western Nigeria, between Sokoto and Kebbi, killing Nigerian civilians. “We are living in fear. They set fire to our churches and our homes. Some of us are left with nothing,” Christian farmers told the local press. What are the underlying reasons for this surge of violence in Nigeria, which has led to racketeering, kidnappings, and killings against members of the Catholic Church, including priests, seminarians, and catechists, as well as ordinary people — believers and non-believers alike, including moderate Muslims and Catholics? Is this religious persecution, or something else?
Archbishop Nwachukwu. Popoli e Missione posed this question to Monsignor Fortunatus Nwachukwu, Nigerian archbishop and diplomat, with roles in the Dicastery for the Evangelisation of Peoples. His response was clear and unequivocal: “I am absolutely certain,” he said, “that the problem afflicting Nigeria is not religious; it is not a case of religious persecution. If anything, we could say that coexistence is proving difficult, mainly due to extremism, and not just Islamic extremism. “The real problems”, the prelate explained, “arise when people exploit and manipulate political and ethical issues, confusing them with religious issues and creating hybrid situations that are hard to control.”
These “hybrid” situations, the bishop remarked, include “the long-standing conflicts between Fulani herders and local farmers.”
The bishop clarified that although “the Fulani people are predominantly Muslim”, the infighting is not related to the imposition of faith. In fact, he noted, “there are also Fulani people who have converted to Christianity.” The fundamental reason for such hostilities, he explained, is the quest for economic affirmation and territorial conquest, leading to “a gradual transformation of this population from nomadic to sedentary”, resulting in competition with those already living in the area. The absence of the state favours a system of vigilante justice. Local crime is often linked to pseudo-religious claims that misinterpret Islamic tenets. The report Dangerous Liaisons, published by the Clingendael Research Institute this year, highlights the close connection between “the jihadist roots of an armed group such as Darul Salam (a spin-off of Boko Haram) and common armed banditry.”
“I fear a genocide.” These criminal gangs are recruiting people to join them. According to the news outlet Al Jazeera, “Lakurawa is distributing money, farm tools, fertiliser, seeds and water pumping machines to needy locals as a tactic to attract more followers and gain local support.” Lakurawa militants were brought together as a group following a request by the leaders of the Gudu and Tangaza communities asking them to counter local gang activity that was behind the wave of kidnappings. Originally formed to “protect” villages lacking state protection, these groups ended up becoming criminals themselves. Bishop Nwachukwu is concerned for two reasons: firstly, because violence is spreading from the north to central areas of the country; and secondly, because groups such as the Fulani herdsmen have a “bad reputation”, which breeds hatred and retaliation, sparking fears of a possible “genocide of the Fulani people” in the foreseeable future.
Kidnappings and ransoms. “Armed groups are increasingly shifting their activities southwards in Nigeria. Some local communities have started to fight back in order to defend themselves,” says the bishop. Regarding the kidnapping of Catholic priests, which has made headlines in Europe, the archbishop confirmed that “many priests are being kidnapped because the terrorists and bandits think they are wealthy and easier targets than others.” He added, ‘They target lay persons too. But priests are more appealing targets: Firstly, they have no family. Secondly, they may own a car. Finally, criminal groups assume that the Church will pay a ransom for them. Sometimes they invoke religion and claim responsibility in the name of Islamist terrorism. The money is then used to fund the purchase of weapons. Many groups are more heavily armed than the army.” In particular, the area on the border with Benin is an inextricable quagmire of at least six armed groups, unscrupulous local banditry and violence, reportedly affiliated with Boko Haram. However, it is not only the Catholic Church that is targeted, but anyone who is seen as a “source of income.”
Church role and problems. Monsignor Fortunatus is very clear about the role of the institutional Church in Nigeria: “The Catholic Church is the group that most successfully preserves internal cohesion and peace, along with its relationship with Muslims, which is of central importance for the Catholic clergy.” He highlights the “important role of the Church in educating believers and carrying out its missionary activities.” With regard to the number of faithful, “reliable numbers and an accurate census are not easy to obtain in Nigeria”, he said. However, “the Nigerian Church is now the largest in Africa in terms of the size and organisation of the Bishops’ Conference.”
However, even within the Church, there is a significant issue of “tribalism and ethnocentrism.”
According to the Nigerian bishop, “the new evangelisation must be brought into sharp focus because Christianity requires a change of culture and mindset. Christian culture is beyond ethnocentrism. It has the capacity to successfully integrate into any other local culture; this process is known as inculturation, and there is still much to be done in this regard.” How can this situation be resolved? Firstly, it is necessary to promote a culture of coexistence that does not condone revenge. Secondly, situations that breed hatred must be isolated and prevented from triggering a domino effect that would lead the country to a point of no return.
(*) Popoli e Missione
