Influence of Mass Media on Inter-Religious Crises and Political Socialisation in Kwara State, Nigeria

Cite this article as: Toki, O. T. & Iwalesin M. J. (2025). Influence of Mass Media on Inter-Religious Crises and Political Socialisation in Kwara State, Nigeria. Zamfara International Journal of Humanities, 4(1), 74-81. www.doi.org/10.36349/zamijoh.2025.v04i01.008.

INFLUENCE OF MASS MEDIA ON INTER-RELIGIOUS CRISES AND POLITICAL SOCIALISATION IN KWARA STATE, NIGERIA

By

Dr. Toki, Olushola Tajudeen

Department of Islamic Studies, Kwara State College of Education, Ilorin, Kwara State

And

Muftau Jimoh Iwalesin

Department of Islamic Studies, Government Girls College Talata–Mafara, Zamfara Sate

Abstract:

The media practice involves expertise information collation and dissemination to the public. However, citizen journalism is unbridled media interactions and dissemination of news on social media. It is devoid of expertise editorial input. The mass media as the custodian of information is the mirror of society. In view of this, media is regarded as oases of sanity and mediation during political and inter-religious turmoil. The article examines the influence of mass media on inter-religious reportage and its interface roles between religion and politics in Kwara State. Historical and discourse methodologies are used in the research. The findings of the research reveal that political socialisation of the citizenry by mass media amidst divergent religious groups is a crucial interface challenge in Kwara State. The paper concludes that sensational reportage capable of erupting inter-religious conflicts and polarization of the political constituencies on the basis of difference in religions should be censored before publications.

Keywords: Journalism, Socialization, Citizenry, Information, Monarch.

Introduction

The mass media co-ordinates all the social units of a society through its information and dissemination capacity. Incidentally, the mass media, religion and politics are indispensably inter-related institutions in the modern world. The three institutions are inseparable. They maintain strategic connection for evolving mass mobilization of the citizenry and hence, influence the social behaviour of every citizen, However, the mass media amidst the two other institutions expectedly perform the role of peaceful integration of other institutions towards developmental plan. The operational performance of the mass media is not totally free and independent because of its vulnerability to tribal or religious inclinations, government or proprietorial control ¹. The media relationships with the society and reportage of events in Nigeria with particular emphasis on Kwara State intermittently reflected the following theories: Authoritarian and liberitarian media functions.Therefore, in order to protect the society from misleading information, the Quran declares verification of report as follows:

O ye who believe! If a sinner comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done (Qur’an 49:6).     

The social function of the media in Nigeria retrospectively revealed that mass media were responsible for the peaceful co-existence of diverse elements in the society. However, the misused of language and one sided political analysis based on religious and ethnic inclination continue to threaten national integration and security ². Olalere and Aliagan quotedthe National Union of Journalists in the ethical resuscitation of media practice in Nigeria:

Journalism entails a high degree of public trust. To earn and maintain this trust, it is morally imperative for every journalist and every news medium to observe the highest professional and ethical standards. In the exercise of these duties, a journalist should always have a healthy regard for the public interest.³

Religion is expected to build people on moral and acceptable character. Especially, the media through religion should reform politicians, guide people positively in interface interaction and inter-personal relation.⁴ However, the Media publication on the nexus between religion and modern politics in Kwara State revealed the devastating impact of religious sentiment on electioneering process. The role of mass media in political socialization towards integration of divergent communities can be solved by better communication system. Expertise and appropriate application of language cannot be over emphasized in the peace building and co-existence of society. Kwara State is not devoid of crises. These include political leadership, inter- religious and succession conflicts. Others are land disputes and denominational intra-religious wrangling.⁵

 The link between government and Mass Media is consolidated in the information capacity of the mass media as the gate-keeper of communication. It plays overwhelming functions such as; to inform, educate, mobilize, shape opinion and sensitize people⁶. According to Pini Jackson as cited by Adedimeji and Azeez ⁷, the effects of language tune in relation to news reportage by journalists determine the analytical perspective by the respondents and its consequence on society and personalities involved in the news story. Therefore, the peaceful co-ordination of a society or exacerbation of its crisis depends on journalistic input in news writing. He says:

 Our society has lost its manners and now it is about to lose its mind. Your responsibility as a fine writer is to help this society retrieve those values that made us great in the past which this generation about to take over does not care about anymore! If you must be part of that recovery, then, you must not lose your head!”⁸

Edifice of Inter-Religious Interactionsamong the People of Kwara State

The ideal interactive model demonstrated by the personality of Prophet Muhammad in the Muslim and non-Muslim dominated communities is a milestone in the history of interface.¹⁹ The first peaceful interactive diplomatic mission to Abysinia (Ethiopia) was an unprecedented interface designed by the Prophet. The Muslims faced hostilitiesand moved from Makkah to Abysinia to seek asylum in a Christian territory.¹⁰ The generosity, understanding and tolerance showed by Negus to the Muslim refugees showed the ideal concept of universal brotherhood between Islam and the people of the Book.¹¹

Other instances of inter-faith discourses included the commonwealth of Islam initiated by the Prophet on the principle of egalitarian citizenship. There was a reflection of common nationality among the divergent religious groups at Madina. Muslims also expressed condolences to their Christian counterparts in the Roman Empire after their defeat by Persians in the 7^th century.¹²

The interactions of the Muslims in Ilorin as the host community with the Christian missionaries who wanted to establish Christian mission in the town in the mid nineteenth century was an indelible interface development. Emir Shitta and some successive Emirs of Ilorin hosted powerful delegates of the Christian missionaries at different times on the platform of inter-religious dialogue and tolerance. The white missionaries were: T.J Bowen, Ajayi Crowther, Clarke, S.S Farrow, etc.¹³The intellectual engagement, high level of maturity and inter-religious understanding and maturity by the Emirs in their dialogues with the missionaries were phenomenal in the Muslim-Christian relation in the areas of the community now known as Kwara State..

Roles of Mass Media in Society

Tajudeen, while citing Dare, explains the two vital roles of Mass Media in the development plans of the society:

a)            The Mass media inform us of events which influence our lives and our future.

b)            They generate platforms for public discussions.

R.A Okunola¹⁴further explains the new responsibilities of mass media in addition to the conventional function: The new horizon in the media roles encompasses the following:

·         Acting as sentinel: Through their roles in keeping us informed about things going on around us.

·         Acting as arena: This comes up in the form of giving publicity to events so as to enable the masses to arrive at a consensus.

·         Acting as instructor: The Mass media do this by telling people about others and how these others do things with a view to learning from them.

·         Acting as social and political regulator: This takes the form of providing the citizens the information about what occur in the world with a view to making us (especially leaders) have the right attitude to the government and national assignments.¹⁵

In the modern world, Mass media perform such roles as agenda setting, socializing, mediating and peace maintaining. The essential roles of the mass media in this direction cannot be overemphasized; over eighty percent of the public rely on media contents for information including the conflict news. On the basis ofthe nature of expression in the news dissemination, conflicts are reflected by the mass media is capable of either resolving or escalating crises. In view of the experience, experts on conflict management advocate for a special training for newsmen to specialize in conflicts reportage and reconciliation sstrategies¹⁶

 Therefore, the roles of media are important in strengthening the socio-religious interaction among the people of Nigeria. The roles are expectedly to redress insecurity albatross, inter-religious conflicts and intolerance.

Influence of Mass Media on Inter-Religious Crises and Political Socialisation in Kwara State

The media co-ordinates interface strategies among the divergent inter-religious people, social and political groups in Nigeria. The Media interprets socio-religious issues and organisse agenda for different groups of people. The responsibilities of media are derived from the constitution of the Federal Republic of Nigeria, section 22 of 1999 constitution:

The press, radio, television and other agencies of the mass media shall at all times be free to uphold the fundamental objectives contained in this chapter and uphold the responsibilities and accountability of the government to the people¹⁷.  

The mass media practice is expected of a qualified newsman to protect the integrity and corporate existence of the society. The basic ethics of journalism examine every aspect of news reportage capable of generating conflict and jealously guide against it. However, this has been consistently flouted on regular basis in the contemporary society¹⁸. The trends in the application of the constitutional responsibility by the Mass Media in Nigeria and the reactionary scenarios by the public demand a critical appraisal from the Islamic perspective of news worthiness, objectivity and reconciliatory strategies.  

Kwara State of Nigeria had witnessed inter-religious mayhems and political violence in the successive years. The roles of the mass media during the turbulent periods were vital to the sustainability of the State. The Media are thus faced with the challenges of high sense of diplomatic approach to news gathering and use of courteous language to produce reconciliatory reportage between the warring groups.¹⁹ However, the unprofessional coverage of some conflicts, especially on inter-religious crises by the Mass Media institutions had undermined the interface dialogue and peaceful co-existence of the different groups in the State.

The mass media had been severally alleged of biased and inflammatory reportage on inter-religious and other social conflicts even beyond Kwara State.²⁰ The Media had been accused of reporting sensitive issues at surface level without proper investigation. The unprofessional disposition of the mass media in the dissemination of information on inter-religious news had caused conflicts based on obnoxious and sensitive captions.²¹

However, the social analysts believe that the news reportage were not responsible for crises emanating from inter-religious wrangling but rather provided climate for religious uprising. According to the analysts, the literate members of the society who read a particular newspaper’s caption or sensational contents applied threatened phenomenological interpretations and thus sensitized illiterate members to violent reactions²²

The inter-religious conflict of 1986 in Ilorin was occasioned by the procession of the Christians round the city during the Palm Sunday celebration. The Media were alleged of fueling the crisis through unprofessional approaches to the coverage of the scenario..²³It was reported that the Christians procession attracted controversy because of their entry into the sacrosanct traditional areas in the Muslim city of Ilorin. It led to wanton destruction of properties by both Muslims and Christians.²⁴

The Sunday Tribune ²⁵ Published news story emanating from intra and inter-religious uprising among the Islamic revolutionists, conservative Muslims and traditional religious worshippers in Offa. The conflict happened on the 17^th April, 1999 based on the reconstruction of Mọrèmi shrine by the late Olófá of Offa (HRH, Mustapha Olawore Ariwajoye II) beside Offa Central Mosque. The Moremi sanctuary wa destroyed in 1997 by some Muslim youths after they had clashed with some secret cult members. The Muslims who were involved in the crises protested against the Monarch. On the account of this, some chieftaincy title holders such as Àrèmo of Offa; Professor Oyawoye and many other people who belonged to the Islamic revolutionary group were removed from their respective traditional posts by the Olofa of Offa.²⁶

An examination of the above media coverage reveals that some speech headlines used by the newspaper on the conflict such as: “Moremi shrine tears Offa ruling house”²⁷ could trigger further crisis between the warring factions. Other derogatory and sensitive concept used by the byline of the news is “Moslim fundamentalists”²⁸. The concept was critically agitated by the Offa Muslim youths. The media publication of the correspondences between Olofa of Offa and other chiefs (especially the Aremo of Offa; Professor Oyawoye) increasedthe crisis between the warring parties. For instance, the new report on the crisis reads:

Professor Oyawoye who accused the Olofa of promoting Idol worshipping in the town said you justify your removing Aremo of Offa title from me on the ground that I have not supported you to uphold the custom and traditions of our ancestors. I suppose you are referring to my stand on the Moremi issue. May Allah protect me and my descendants from Shrik.²⁹

The interpretations of Media publications on the fracas between the Muslims and Christians in Ilorin city over the then impending missionary visit of the German Christian evangelist; Reinhard Bonke in August 2004 occasioned conflict. According to The Path magazine, the Muslims antagonized the crusade because it was tagged: “Bonke Ilorin City Crusade”. Moreover, the aggrieved Muslim party claimed Ilorin as an Islamic city with predominant Muslim population could not afford to host such a grand Christian crusade just as it would not be right to host an Islamic preaching session trying to look at the Bible and Qur’an to Christian dominated areas such as Enugu or Calabar.³⁰

On the other hand, the Christians contested the challenge on the basis of their constitutional rights on freedom of religious practice as entrenched in the constitution of the Federal Republic of Nigeria. The crisis was aggravated and generated into intra-religious violence among the Muslims by the State electronic media based on the continous announcements on the 13^th August, 2004.³¹The State Radio and Television stations made announcements attributed to the Chief Imam of Ilorin (Shaykh Muhammad Bashir Salih) on behalf of all Islamic scholars that the uncultured response of the Muslim youths to the Christians crusade was condemned. The Muslim youths involved in the repulsive action to the crusade were described hoodlums and therefore the Chief Imam not identify himself with such group people Some group believed the announcement was concocted by the Media because according to them the Chief Imam was not literate in English language.³² The radical Muslim reacted violently on the basis of the statement credited to the Chief Imam.

The role of Mass Media in political socialization towards integrating divergent religious people on the platform of ideal governance has been daunting. Religion has been pretentiously used to confuse the electorates.

Kwara Arise newspaper ³³ in its political orientation responsibility captioned a plain headline as: “The power of religion at play in Kwara Guber 2015 election” The newspaper stated that Senator Simeon Sule Ajibola who converted to Christianity was also the flag-bearer of People Democratic Party (PDP). It was stated that he was ready to sacrifice his Christianity faith for the purpose of election. This was because the ruling APC party in the State had kicked against him as unbeliever.³⁴ His purported plight came into limelight when his posters where he worn Muslim regalia (Alikinba) and turban were circulated in the city. The newspaper revealed that the posters were produced courtesy of a group in Ilorin Emirate.However, in the same newspaper, Senator Simeon Sule Ajibola refuted the above alleged news story as follows:

“Thereafter, I have been practicing Christianity and the only medium between me and Almighty is Jesus Christ, the Saviour of us all. I believe in him; I have embraced him even beyond living on this side.”³⁵

Consequently, the above media sensitization had negative impact. It caused polarization of the electorates along individual religious conscience during electioneering campaigns. Media are expected to give reconciliatory orientation to the divergent religious groups to enhance emergence of visionary leaders capable of moving the State further.

Ilorin Emirate occupies substantial population strength in the total population of Kwara State. It has three Local Government Areas viz: Ilorin West, Ilorin South and Ilorin East. Ilorin is the State capital. The Emir of Ilorin; Alhaji Ibrahim Sulu Gambari incidentally is the Chairman of the Kwara State Council of Chiefs and Obas.³⁶ The personality of the Emir of Ilorin therefore constitutes vital royal patron and spiritual leader in Kwara State. The office of the Monarch was used by some politicians on Media as electioneering strategies. The corrective measures by the Islamic scholars on electronic Media in this regard have not been felt. The experience ushered in dichotomy of religious loyalty attached to political behaviours of the people of Kwara State from the year 2003³⁷. The personality of the Emir was used during electioneering campaign and after on the various electronic media in Kwara State. According to Jawando³⁸ instances of the advertisements on the radio and television are:

 Our father Olushola Saraki

 Our boss Bukola Saraki

 Our Emir, the Emir of Ilorin

 All the pillars of PDP in Kwara

 Let join hands together and thrust our

 mandate on Fatai for his re-election.

 The poor are at his mercy

 PDP, Power

 PDP, Oloyeeeee

This announcement is courtesy of Honourable Atunwa.³⁹

 Our father Olushola Saraki

 Our boss Bukola Saraki

 Our Emir, the Emir of Ilorin

 The elders of PDP

 We appreciate you

 For your unalloyed support

Towards the victorious re-election of Fatai

 PDP, power

 PDP, Oloyeee

Appreciation is courtesy of Honorable Suleman Maja⁴⁰.

Islamic Standards of Media Practice

The mass media through itsinformation and dissemination capacity influences the social behaviours and religious stimulus of a society. The procedure for collation and dissemination of news in Islam are derived from the Qur’an andSunnah.Human beings are unavoidably influenced by some natural instincts inherent in them and thus, they consider themselves and their beloved infallible. They claim virtues which they neither possess nor their beloved. Such people are influenced on negatives grounds. They criticize contemptuously and disregard the virtuous qualities of oher people whom they do not like. Sandman. Rubin and Sachsman explained the factors influencing news. They are self, public, monopoly, advertiser, internal controls and patriotism.⁴¹

The Qur’an and Sunnah indentify exaggerated virtue or expression of enmity as the characteristic of those who are infidels. News in above assessment should be investigated thoroughly. The sources of such news should be scrutinized on the basis of objectivity. The Qur’an Chapter 4 verse 49 declares:

Have you not seen those who claim sanctity for the themselves. Only Allah sanctifies whom He pleases but they will never fail to receive justice and shall not receive even a very little injustice. Behold how they invent a lie against Allah. But that by itself is a manifest sin.                    

“The highly virtuous person cannot be curser”⁴²

“The one who disgraces others, curses them, and uses exaggeration and obscene words cannot be a true believer” ⁴³.

The Islamic principles of news gathering and dissemination emphasize necessary investigative method to help the news consumers react correctly to the kind of news received. There are guidelines on how to verify and disseminate information collected. The Qur’an Chapter 24 verse 19 makes explicit warning against propagation of wrong allegations and incorrect statements:

“Those who love (to see) scandal circulates among the believers, will have a grievous chastisement in this  life and in the hereafter. Allah knows, and ye know not”.

Some other vital yardsticks for assessment of information in Islam are witness, record and testimony.⁴⁴

Conclusion and Recommendations

The challenges of mass media practice amidst a multi-religious society of Kwara State have been examined. The interferences of religious and ethnic bigotry in the affairs that concern divergent groups of people are inimical to the development of Kwara State. It is recommended that personal sentiment should not override national integration. There should be improved orientation for the journalists and the Islamic scholars on interface strategies from divergent religious point of view.

The Monarchs have vital role to play in their respective communities. Therefore, the State Government should monitor and sustain good quality leadership among the traditional rulers in Kwara State through organised trainings and seminars. The Government should encourage them to facilitate peaceful co-existence among different communities in Kwara State.

The indispensable roles of the State Ministry of Information should further enhance the establishment of a coordinated unit in all the Local Government Areas in Kwara State. The unit shall be responsible for the control and assessments of sensitive religious information in their respective localities.

The sacrilegious attacks on Islam through media approach should be repelled by Muslims through the same media. The Muslims should not resort to violence. The dynamic information technology should be intellectually explored to give the desired orientation to people on the basis of sound argument and proper reasoning against misrepresentation of Islam.

Finally, the media organisations and journalists in Nigeria need to keep the divergent groups of people on a united platform through ethical collation and reportage of news events. This can be sustained through presentation of events in their original perspective, verification of event, diplomatic application of expressions and unbiased reportage.

Notes and References

1.      O. W. Raji and I. Zubair, “The Role of Mass Media in National Security and Development in I. B. Bello (ed) National Security and Development in the Contemporary Nigeria (Ibadan: College Press, Vol. 1 2014) pp.145-148.

2.      Ibid. p. 145.

3.      Ibid. p. 156.

4.      S.S. Abdulbaqi and A.O. Arikewuyo, “The Broadcast Media and Sustainability of Peace in

Ilorin: An Assessment of the Impact of Radio and Television” in A.G.A.S. Oladosu, Z.I. Oseni, M.A. Adedimeji, et.al., Ilorin: History, Culture and Lessons of Peaceful Co-existence (Ilorin: Centre for Ilorin Studies (CILS) University of Ilorin, Ilorin, Nigeria, 2013), pp. 249-250.

1.      Hon. B.J. Salihu. 51 years. Practitioner/Magistrate Kwara State High Court, Ilorin Interviewed on 18/7/2019.

2.      A. A. Adedimeji and L.A. Azeez “Language Use and the Imperative of Repositioning Print Journalism for Peaceful Co-Existence in A.G.A.S Oladosu, Z .I. Oseni, M. A.  Adedimeji etal., (ed) Ilorin: History, Culture and Lessons of Peaceful Co-existence (Ilorin: Centre for Ilorin Studies (CILS) University of Ilorin, Ilorin (2013) p. 235.

3.      Ibid. p. 235.

4.      Ibid. p. 235.

5.      T. A. Elias, Information Dissemination in Kwara State of Nigeria (Lagos: CSS Limited, 2000). p.17

6.      Chinwe Aiyelabegan. 48 years. A Journalist / Islamic Preacher. Mass Communication Department, Federal Polytechnic, Offa. Interviewed on 6/7/2018.

7.      Mallam Muhibudeen Yusuf. 55 years. An Islamic Broadcaster, Radio Kwara …

8.      Ibid.

9.      S.A. Bello, “Da^cwah Activities: A Case Study of Female Preachers on Radio Station in Ilorin”. Unpublished B.A. Research Project, Faculty of Arts, University of Ilorin, Ilorin, Nigeria (2014) p. 8.

10.  Mallam Muhibudeen Yusuf. 55 years. Op. Cit.

11.  Sheikh Abu Sherif.67 years. Intervieved on the 15/10/17.

12.  K.K. Oloso, “The Contributions of the M.S.S. of Nigeria to the Islamic Resurgence in Southern Nigeria (1954-80)” An Unpublished M.A. Dissertation of the Department of Arabic and Islamic Studies, University of Ibadan, Ibadan (1981) pp. 73-75.

13.  The Constitution of the Federal Republic of Nigeria, 1999.

14.  O. W. Raji and I. Zubair, “The Role of Mass Media in National Security and Development in I. B. Bello (ed) National Security and Development in

15.  K. Sabi. 58 years. A Civil Servant Ministry of Education, Ilorin Kwara State. Interviewed on 20/7/2019.

16.  Ibid.

17.  Ibid.

18.  L.F. Oladimeji, ”Islam and Inter-Faith Relations in Ilorin: A Case Study of the Kwara State Committee on Religious Matters in A.G.A.S. Oladosu, Z.I. Oseni, M.A. Adedimeji, et al., (ed) Ilorin: History, Culture and Lesson, of Peaceful Co-existence (Ilorin, Centre for Ilorin Studies (CILS) University of Ilorin, Ilorin (2013) pp. 66-67.

19.  Muhammad Issa. 54 years. The Managing Editor of the Defunct The Path. Op. Cit.

20.  S.S. AbdulBaqi and A.O. Arikewuyo, “The Broadcast Media and Sustainability of Peace. Op. Cit. p. 246.

21.  The Path. Vol. 5. No. 6. 6^th September, 2014, p. 17.

22.  Sunday Tribune, April 25th, 1999. p. 10

23.  Ibid. p. 10.

24.  Ibid. p. 10.

25.  Ibid. p.10.

26.  The Path. Vol. 5. No. 6. Op. Cit p. 17

27.  Ibid. p. 17.

28.  Ibid. p. 17

29.  www.kwaraariseonline.com Retrieved on the 16th November, 2016.

30.  Ibid.

31.  Ibid.

32.  Ibid.

33.  Ibid

34.  I.A. Jawondo “Ilorin: Yesterday, Today & Tomorrow” in Ilorin Emirate in Periscope: A Compendium of Articles. Volume 1 Ilorin: Ilorin Descendants Progressive Union, 2015 pp. 21-27.

35.  Ibid. p. 22

36.  Ibid. p. 23

37.  S.A. Seini “An Islamic Concept of News” in American Journal of Islamic Social Sciences Hermdan: The Association of Muslim Social Scientists and the International Institute of Islamic Thought, 1986 p. 118.

38.  Ibid. pp. 120.

39.  Ibid. pp. 121-122.

40.     Ibid. p.121.