Tribalism, Not Religion: The Root of Nigeria’s Conflict

Despite frequent headlines that frame Nigeria’s security challenges as religious in nature, a deeper, more troubling truth lies beneath the surface: most violent conflicts in Nigeria are tribalistic, not religious. From the bloody confrontations in Taraba and Jos to the banditry plaguing the Northwest, ethnicity, identity politics, and access to resources not theology are the actual driving forces.

Yet, instead of confronting these issues, both political and religious actors continue to mislead the public, reducing complex crises to simplistic religious clashes. This misdiagnosis has not only delayed meaningful solutions but has also worsened national disunity.

Taraba and the Jukun-Tiv Crisis: A Struggle for Land and Power

In Taraba State, violent clashes between the Jukun and Tiv ethnic groups are often reported in the media as religious, since both groups are predominantly Christian. But religion has very little to do with the fighting. These are long-standing ethnic grievances rooted in land ownership, political exclusion, and historical rivalry.

Attempts to frame this as a “Christian-Christian” conflict show that tribalism not religion is the fault line. Political elites exploit these divisions to maintain control, and the public pays the price in blood.

Jos: Indigene vs. Settler, Not Muslim vs. Christian

In Jos, Plateau State, and the conflict is regularly simplified as between Christian "natives" and Muslim "settlers," particularly the Hausa-Fulani. But what drives the violence is the indigene-settler dichotomy, where "indigenes" (e.g., Berom, Anaguta, Afizere) enjoy political privileges and “settlers” (often Hausa-Fulani) are denied full rights, despite generations of residence.

This isn’t about belief in God it’s about who belongs, who gets land, and who controls local government and resources. Religion is used as a convenient label to distract from the core issues of ethnic exclusion and systemic inequality.

Fulani vs. Hausa Banditry: A Tribal Rift Within Islam

Perhaps the clearest evidence that religion is a cover story lies in the Northwest banditry crisis, where predominantly Muslim Fulani and Muslim Hausa communities are in violent conflict. The bandits largely from disenfranchised Fulani herder groups attack Hausa farming communities over grazing land, revenge killings, and socio-economic neglect.

If both sides pray in the same mosques and observe the same religious practices, how can this are called a religious conflict? It’s not. It is a reflection of tribal friction, resource competition, and criminal opportunism, fueled by a lack of governance.

Religious Leaders: The Barking Dogs of Politicians

Instead of acting as peacemakers and voices of conscience, many religious actors in Nigeria have become little more than the barking dogs of politicians. Religious sermons are often infused with political undertones, and some clerics function as campaign proxies rather than community shepherds.

By taking sides along ethnic and political lines, religious leaders undermine their spiritual authority and deepen division, rather than helping communities find common ground. When a pastor or imam defends a politician based on tribal loyalty instead of holding them accountable for injustice, they become part of the problem.

Designation Won’t Save Nigeria
The solution isn’t in designating groups as "terrorists" or "religious extremists" without addressing the tribal and political roots of violence. Labels won’t resolve:

Land disputes in Taraba, Political marginalization in Plateau,

Fulani-Hausa mistrust in the Northwest.
Instead of using religion as a scapegoat, Nigeria must face the ethnic and structural realities driving conflict. That includes:

Reforming land ownership laws,
Eliminating the indigene/settler divide,
Disarming ethnic militias and holding political sponsors accountable,

And restoring neutrality to religious institutions.

Conclusion: It's About Identity, Not God

Nigeria’s crisis is less about God and more about ethnic identity, land, and power. When citizens are dying, not for religious doctrine but for tribal pride and political exclusion, it is time to stop calling these conflicts "religious."

Religious leaders must wake up to their role not as mouthpieces for the powerful, but as mediators for peace. Until Nigeria starts speaking the truth about its tribal fractures, it will continue bleeding under the illusion of religious war.

By Mustapha Bature Sallama
Medical / Science Communicator
Private Investigator, Criminal Investigation and Intelligence Analysis

International Conflicts Management and Peace Building

Alumni Gandhi- King Global Academy, United State Institute of Peace USIP

[email protected]