Politicised Religious Terrorism, Truism and Human Dignity in North East Nigeria

Politicised Religious Terrorism, Truism and Human Dignity in North East Nigeria
By Oluwatoye, Amos


The universalism of religious philosophies or doctrines trickling down to a nation like Nigeria has become a tool in the hand of some national political actors to achieving their political egotism.

The negative influence of religious globalization that has left the nation into interminable politically influenced religious terrorism.

Since 2009 Nigeria has been experiencing incessant terrorist attacks due to politicized religious terrorism.

The objectives of this paper are: to examine the negative impacts of the interplay between religion and politics in Nigeria, which has resulted in the incessant uprising of the Islamic terrorist group-the Boko Haram; to critically examine how religious terrorism has been politicized in Nigeria; to access how politicized religious terrorism is a degradation of human dignity in northeast Nigeria, and to explore a state of truism as a foundational policy in eradicating terrorism and promoting human dignity in Nigeria.

This paper addresses vital research questions: Is there a relationship between politics and religion? How has the negative interplay between religion and politics proliferate terrorism in northeast Nigeria? How does politicized religious terrorism affect human dignity in Nigeria? How does a state of truism as a foundational policy aid in eradicating terrorism and proliferate human dignity in north-eastern Nigeria.

The research method to be used in this research is a qualitative method; using Nigeria as a case study and making use of secondary data.

The significance of this paper is to help national, international governmental and non-governmental organizations understand the truth about how politics is fueling the interminable terrorism in Nigeria; it would help in their plan for freedom of beliefs, culture, and peacebuilding in the north-eastern region of Nigeria.

And also to explore a state of truism as a foundational policy in eradicating religio-political terrorism in northeast Nigeria, which would help national and global public policymakers address the incessant terrorism in northeast Nigeria.

Key Words: Politics, Religion, Terrorism, Truism, Human Dignity. 


Since 2009, thousands of people have been ferociously murdered by a group now known as African’s deadliest religious terrorist group, Boko Haram.

They are violently attacking the government of Nigeria and citizens of the nation in their forceful attempt to install Sharia Law and gain their Islamic state.

The killing of innocent citizens: the bombing of worship centres, attacks on international organization such as the attack on United Nation in 2014 that led to the death of hundreds of people; the kidnapped of the 300 Christians Chibok girls; and the forceful attempt to Islamize Nigeria, leaves a doubt if religion is concern about human dignity. 

Religion trickling down as a global idea to a nation has been influenced by national political actors.

A case study of ‘Boko Haram’ informs us how an Islamic religious group is fast becoming a tool in the hands of selfish Nigerian politicians.

It is a degradation of human dignity which has led to the death of thousands of innocent souls in the north-east region of Nigeria.

The Federal Government of Nigeria has made several attempts through the power of the military to extricate the deadly group, but unfortunately, the sect’s ideology seems to be creating more horror in the northeast region of Nigeria.

This circumstance has long been usurped by national political actors as a tool for political sabotage of the political party in power.

The people have lost confidence in the efforts of the government to curb this deadly menace.

They perceive that some top elites and government officials are aiding the terrorists in their bloodthirsty campaign for Islamic State because of their financial interest on the money budgeted for national security.

Some government officials have been indicted to be in support of the terrorist group because of its political benefits.

These egoistic activities have been said to hinder the eradication of terrorism in northeast Nigeria.

The politicization of religious terrorism leaves a doubt if politics and religion have dignity for humanity. 


Raiser (2013) elucidated that there are many countries and regions in which religious traditions have become allied to ethnic and nationalist political movements and have been used to legitimize ‘identity politics.’

Such tendencies have become stronger since the end of the Cold War and through the pressure of the process of globalization.

As a result, many observers and commentators have concluded that religious differences and tensions are among the key reasons for the civil conflicts and disputes of recent decades.

According to this view, religion is therefore above all a highly problematic factor in the political arena.

Raiser further positioned that one of the catalysts for this unexpected and critical interest in the relationship between religion and politics has certainly been the debate about developments in the Muslim world dating from the Iranian Revolution of 1979 up to current militant forms of Islamism and the international terrorism that invokes them. 

Prophet Mohammed was the spiritual and the political leader of his people during his lifetime.

His religious leadership became more famous after his death; his Caliphs emerged and still held on to the same principles.

Regardless of the nature of society, Islam encourages Muslims to hold on to its principles by allowing the Holy Quran and the Sunnah to be their guide in any sphere of life.

In Nigeria and other parts of the World, Islamic doctrines are used as a guide in political relations.

Thus, Islam permits for a spiritual connection between religion and politics. (Akintola, 1997) 

In the decade since Al-Qaeda, led by the late Osama Bin Laden, attacked America, there has been a resurgence in the debate about the relationship between religion and politics…

The real cause of Islamic militancy is at once universal and particular.

The Nigerian experience of this radical Islamism–Boko Haram–brings home the once “distant” threat to global peaceful co-existence. (Igboin, 2012) Religion has been an indispensable phenomenon in Nigeria. It had become an important factor in political discourse (Adigwe and Grau, 2007). 

In the Apostolic Age, the Church witnessed an effective interplay between religion and politics.

And where such interaction tends towards negative ends, the Apostles often adopted Christian principles to solve the problem as the church spiritual leaders.

Perhaps, the most significant interaction between religion and politics in church history was witnessed during the Constantine and the post-Constantine era, where the emperor used machinery of the state to promote Christianity.

Thus, religion became politicized, and politics also marred the progress of the church during this period. (Afolabi, 2015) This led to the gradual downplay of the divine ethos the church supposed to project to the society.

In the Nigerian context, there have been decades of arguments among Christians whether it is right for Christians to contest for election or participate in politics.

While some objects to the idea of a Christian participating in politics due to the ability of the political environment to corrupt a Christian, others argue that Christian must participate in politics for they could be an instrument of political change to the society.

The notion of Christian participating in politic is also seen as a strategy of not allowing Islam to dominate the political arena and use the power to proliferate Sharia Law that gradually Islamise the country.

Thus the purpose of Christian participating in politics has been seen by the majority of Christian spiritual leaders as a tool to protect and project the Christendom in Nigeria.


The politics of religion in Nigeria has been a forceful attempt by religious fundamentalists to popularise their religious ideas, which in turn brings some political benefits.

The Islamic religion has played a very factual role in an attempt to turn the country into a state governed by Sharia Law.

The uprising of these religious fundamentalists was evident during the regime of a Christian Presidents, General Olusegun Obasanjo and President Goodluck Jonathan.

The Islamic law has the basis which the religious fanatics sabotage any existing administration that does not reflect their principle into the Nigerian constitution. 

The globalisation of Sharia Law is an attempt by Muslim globalists to maintain Islamic religious culture, embedded in Sharia Law, all over the world.

Thus Arab and Muslim nations who uphold the Islamic tenets support other nation who are ready to popularise their religious philosophy.

In an attempt to do that, they chose to give violent support to foreign nations who are struggling to inculcate their religious canons into their political systems.

Not to be prevaricated, globalization of religion such as the Sharia Law has been a negative trend that has infused hatred among various religious groups in the country. Since the independence of the country in 1960, there has been one religious crisis or the other which has led to the death of thousands of people.

Religion is supposed to focus on preaching the virtue of unity, peace and tranquillity among the various religious group, unfortunate it has become a tool for political recognition. If there is any religious law that has been more politicised in Nigeria, it is the sharia law. 

3.1 Boko Haram Religious Terrorism

An analysis of the role of religion in the political sphere of a nation is the same as assessing the role of a deadly religious group in a country’s politics.

Boko Haram is a key example of a national and international religious actor using terrorism as a tool to fight for political freedom in Nigeria, Niger etc.

To dive into understanding the politics a religious terrorist group has brought to a nation like Nigeria, It’s very important to know the religious fundamentalist group.

Since 2000, the amazing variety and the increasing fragmentation of the religio-political spectrum have become even more complicated due to the formation of a number of ultra-radical groups.

One activist group has become particularly notorious in recent years – an organization established by Muhammad Yusuf (1970–2009) in the early 1990s called ahl al-sunna wa-l-jama‘a wa-lhijra.

In the Nigerian media, this group became known by a series of nicknames such as Yusufiyya, Taliban and finally Boko Haram.

Muhammad Yusuf had been one of Ja‘far Mahmud Adam’s students in Kano but had split from him in 2003. (Loimeie, 2012) The split was due to differences in theological teachings. 

In his sermons and pamphlets, Ja‘far Mahmud Adam criticized Muhammad Yusuf’s theological positions as “ignorant” and “stupid”, and as dangerous for the political ambitions of Muslims in Nigeria.

Ja‘far Mahmud Adam advocated the importance of Western and secular education for Muslims – for instance, in a taped sermon entitled Boko da aikin gwamnati ba haramun ba ne (Hausa: ‘Western education and work for the government are not forbidden’) (Brigaglia, as cited by Loimeie, 2012, p.149).

Only the conscious adoption of Western and secular Boko education would eventually enable Muslims to effectively fight the Western enemy. (Loimeie, 2012)

In contrast to Ja‘far Mahmud Adam opinion, Muhammad Yusuf rejected the modern Islamic schools of the Yan Izala and related groups as well as Nigeria’s secular system of education and summarized this specific position as Boko Haram (Hausa: “Western education is forbidden”).

He also turned against the Nigerian state and criticized the arbitrariness of Nigerian institutions – in particular, the police and security forces. (Loimeie, 2012) It later led to violent clashes between Yusuf’s followers and Nigerian security forces in 2003.

In December 2003, the dispute turned into open conflict.

At the same time, violent clashes between followers of Muhammad Yusuf and Nigerian security forces occurred in Kanamma, Yobe State, Muhammad Yusuf’s home region.

In January 2004, a group of approximately 200 followers of Muhammad Yusuf attacked police stations on a massive scale.

As a consequence, the Nigerian media started to call the followers of Muhammad Yusuf “Nigerian Taliban”, a label that was quickly adopted by Western media.

After further attacks against police stations in Bornu State in September 2004, the Nigerian army killed 27 “Taliban”, while others managed to flee into neighbouring Cameroon.

Muhammad Yusuf escaped to Sudan and subsequently to Saudi Arabia, where he met with the Deputy Governor of Bornu State, Adamu Dibal, who eventually organized his return to Nigeria.

His opponents in Nigeria, such as Ja‘far Mahmud Adam, were quick to point out Muhammad Yusuf’s “hypocrisy” in using “modern means” such as a passport, visa and aeroplanes (as provided by “corrupt” Nigerian authorities, no less) despite his supposed espousal of anti-modern and ultra-fundamentalist ideas. (Loimeie, 2012)

In June and July 2009, the conflict escalated again and erupted into violent clashes between Boko Haram followers and Nigerian security forces in five northern Nigerian states.

In the course of these clashes, at least 900, possibly even more than 1,100 people, were killed in Maiduguri alone.

Among them was Muhammad Yusuf, who was killed in a police station after having been taken prisoner (Umar, as cited by Loimeie, 2012, 149).

The July 2009 clashes were triggered by a series of Nigerian police raids of Boko Haram camps and against members of the movement in Dutsen Tanshi/Bauchi as well as Biu on 26 July 2009. Several Boko Haram followers were killed. 

The April 2014 kidnapping of the schoolgirls at Chibok, north-eastern Nigeria, has meant that Boko Haram is now widely discussed by Western governments and in Western media. Yet within Nigeria the group has been well known for several years.

Boko Haram’s activities, or actions attributed to the group, have developed in a range of ways, many contradictory, including bombings, kidnappings of Europeans within Nigeria and neighbouring Cameroon, killing of medical personnel, and overtures for dialogue with the Federal Government. (Elden, 2014) The present administration that promised security to the people is finding it very difficult to curb the inhumane act consistently evinced by the sect.

There are several opinions on the reasons why it is difficult for the government, in spite of the huge amount of money allocated to security, to eradicate terrorism in the state.

One major reason known to many is the politicization of the terrorist act. Many believe that the reason why terrorism continues to proliferate in the north-eastern region of the country is because the government are hiding the truth about politicians who are using the sects as a tool for their political aggrandizement.

3.2 The Invocation of Boko Haram Religious Terrorism into Nigerian Politics

Afolabi (2015) asserted that religion has taken a position of importance in Nigerian politics. The nation is the most populous country in West Africa and vest with religious diversities: Christianity, Islam and African Traditional Religion.

These religions are intertwined with political activities in the country.

The political office holders are misusing religion as a tool to get to power while religious leaders are mishandling it to get personal gain from those who hold public office.

Thus, religion has been mostly used negatively in Nigerian politics since independence. Politicising a religious terrorist group is a major reason why the Boko Haram insurgency is gaining religious and political ground in north-eastern Nigeria. 

Before 2009 Boko Haram insurgency seems to be more focus in the vision to Islamise the country until the idea was thwarted by some rich and desperate politicians on masks.

The country is filled with political leaders who sees affiliating with a major religious body an opportunity of winning an election. 

The northern politicians see a strong connection between politics and religion. Adibe and Hassan 2012, 2014 and 2013 (as cited by Ekumaoko and Iremoko, 2017, p.119) positioned that the turning of Boko Haram into a violent sect in 2009 underscores the explanation of northern conspiracy against southern Presidency.

Many reasons are attributed to this as have been analysed by some scholars.

Ekumaoko and Iremoko further adduced that some scholars have politically analysed the Boko Haram insurgency attributing it to the conspiracy of the northern politicians in their effort to return power to the north, while others have denied such possibility. 

Most of the opinions raised by the populace see the violent uprising of the terrorist group as politically motivated.

It makes it glaring that the insurgency that was initially targeting the creating of Islamic State had been corrupted. 

For the advocates of northern conspiracy as the explanation for the emergence of Boko Haram, historical events have been valuably utilized.

They posit that during the long notorious absent of President Umaro Yar’Adua, the Vice President Goodluck Ebele Jonathan was ostensibly prevented to access power in the capacity of acting President by some northern cabals. 

Despite the provisions of section 145 of the 1999 constitution which mandates that for the President to proceed on leave for whatever reasons, he or she must transmit a letter to that effect to the National Assembly to enable the Vice President to assume office as Acting President; this provision became politicized resulting to a legal quagmire.

It was not until it became obvious that Senate President David Mark and his loyalists in the senate had lost control over the majority that he decided to act by invoking the “Doctrine of Necessity” to make Vice President Goodluck Jonathan an Acting President on 9 February 2010.

Following the People’s Democratic Party’s zoning formula, the northern politicians argued vehemently that they still have the right to occupy Aso Rock for more four years. (Ekumaoko and Iremoko, 2017)

The decision of President Goodluck Jonathan to run for the election in 2011 created ill-feelings and enormous animosity among the northern political elites who felt they have been short-changed in the scheme of things.

In their ploy to discredit President Jonathan and bring power back to the north, the Boko Haram was infused and instilled to mastermind violent actions.  (Ekumaoko and Iremoko, 2017) Some scholars see the above position has illogical.

They posit that the insurgency has started their violent act since 2002, about 3 years after the beginning of the fourth republic. That was during the leadership of another Christian president from the southwest, Gen. Olusegun Obasanjo. 

Considering their arguments, the fact remains that the Boko Haram sect is a child brain of the northern political elites.

It is true that Boko Haram precedes President Jonathan’s government but it only became violent in June 2009 and murderously deadly in May 2010 after he became the substantive President of the Federal Republic of Nigeria.

In 2011 and 2012, the violent activities of the sect were at its apogee as an expression of annoyance and misgiving of the northern politicians against a southern Presidency headed by Jonathan, a mere southerner from Ijaw minority ethnic group.

Therefore, the post-2011 election violence in parts of the north did not only symbolize a rejection of the polls result and/or Goodluck Jonathan/a Christian southerner’s Presidency, but was also a precursor to the dastardly bombings and mayhem unleashed by the sect.

The campaign of violence by the Boko Haram is the corresponding in intensity which marked the grievance of northern political elites after the 2011 general elections in Nigeria.

Apart from anger against President Jonathan for violating his party’s power rotation arrangement, while international observers viewed the April 2011 general polls in which President Jonathan emerged victorious as credible, many Nigerians, especially in the north, did not. (Ekumaoko and Iremoko, 2017) The anger from the north makes some of them sympathizers to the deadly terrorist group.

They see the dehumanizing activities of this religious group as a political tool to sabotage the existing administration led by a Christian. Unfortunately, it later turned out to be their doom and regret.

During the administration of Goodluck Jonathan, political opponents, especially from the north, started seeing the political benefit attached to terrorism, in spite of the fact that it downplays the dignity of humanity.

A successful defeat of Boko Haram during his administration will lead to him succeeding in the next election, which would be to their political disadvantage.

That was why when the group rose violently as the election was getting closer, Buhari, the northern president candidate of APC, used it as a tool for a political campaign, why his allies focused on sabotaging the present regime as incompetent. 

There is a need to scrutinise the Boko Haram crisis in terms of its implications for the 2015 presidential election, considering the bickering conspiratorial agenda of the north.

The intensity of violence rose as the election approached that the election dates had to be shifted in line with intelligence report about an imminent security breach by the Boko Haram.

However, by April 2015, the bombings of the sect drastically waned because they were now sure that the “Ijaw Boy” has lost the election and their Fulani brother was warming up to occupy the “looters’ chair”. Boko Haram has vanished because the purpose it was to serve has been achieved.” (Ekumaoko and Iremoko, 2017)

Not to be prevaricated, the Boko Haram terrorist attack never stops.

The idea of politicizing this religious terrorist group has birth another religiopolitical group called the Fulani herdsmen.

They advocate for cattle ranches in all states of the country; an agitation the southerners see as an attempt of the present regime to Islamize the country.  

3.3 Politicised Religious Terrorism and Human Dignity in Northeast Nigeria

Human dignity is the main philosophical foundation of human rights, as expressed in the Charter of the United Nations, the Universal Declaration of Human Rights and many other documents.

The concept of human dignity is meant to distinguish human beings from other creatures, notably animals.

It underlines the uniqueness of human beings among all creatures, above all their free will, individual autonomy and capability of independent decision-making based on reason and free moral choice.

But philosophers disagree on how to define human dignity and, as with human rights, the concept is often regarded as a Western one not applicable to other cultures.

On the other hand, with the recognition of poverty and climate change as major violations of human rights and faced with certain challenges to the uniqueness of humanity caused by modern science and technology, notably biomedicine and genetic engineering, the concept of human dignity features again more prominently in the contemporary human rights discourse (Kaufmann, et al., (Ed), 2011).

On the occasion of the 60th anniversary of the Universal Declaration of Human Rights, the Swiss Foreign Minister presented an Agenda for Human Rights entitled “Protecting Dignity” which had been drafted by a Panel of Eminent Persons from all world regions.

While reaffirming that “human dignity, which is inherent in all human beings, is the moral and philosophical justification for equality and other universal human rights”, the Agenda recognizes at the same time that “only certain violations of human rights constitute an attack on human dignity”.

As a consequence, the Agenda “primarily aims at addressing human rights issues directly linked to human dignity”, such as poverty and climate change, migration and urbanization, armed conflicts and weapons of mass destruction, racism, genocide, war crimes, ethnic cleansing and crimes against humanity, terrorism and counter-terrorism, organized crime and human trafficking, inhumane prison conditions, arbitrary detention, torture and enforced disappearance (Kaufmann, et al., (Ed), 2011).

The concept of human dignity is one of the few philosophical notions that has gained popular currency beyond specialist academic discourse.

From the writings of Pico della Mirandola, Immanuel Kant and other philosophers it has found its way into our colloquial vocabulary.

Appeals to human dignity are an important part of ethical, legal and political discourse nowadays and appear frequently in national constitutions and UN documents, in newspapers, NGO publications and in human rights discourse (Kaufmann, et al., (Ed), 2011).

Human beings, according to Immanuel Kant, a German philosopher, is above all price. His philosophical notion of human dignity see man has priceless compared to other things. 

When Kant said that the value of human beings “is above all price,” he did not intend this as mere rhetoric but as an objective judgment about the place of human beings in the scheme of things.

There are two important facts about people that, in his view, support this judgment (Rachels, 1986).

First, because people have desires and ‘goals, other things have value for them, in relation to their projects.

Mere “things” (and this includes nonhuman animals, whom Kant considered unable to have self-conscious desires and goals) have value only as means to ends, and it is human ends that give them value.

Thus if you want to become a better chess player, a book of chess instruction will have value for you; but apart from such ends, the book has no value. Or if you want to travel about, a car will have value for you; but apart from this desire, the car will have no value (Rachels, 1986).

Second, and even more important, humans have “an intrinsic worth, i.e., dignity,” because they are rational agents – that is, free agents capable of making their own decisions, setting their own goals, and guiding their conduct by reason.

Because the moral law is the law of reason, rational beings are the embodiment of the moral law itself.

The only way that moral goodness can exist at all in the world is for rational creatures to apprehend what they should do and, acting from a sense of duty, do it.

This, Kant thought, is the only thing that has “moral worth.” Thus-if there were no rational beings, the moral dimension of the world would simply disappear (Rachels, 1986). 

It makes no sense, therefore, to regard rational beings merely as one kind of valuable thing among others.

They are the beings for whom mere “things” have value, and they are the beings whose conscientious actions have moral worth.

So Kant concludes that their value must be absolute, and not comparable to the value of anything else. (Rachels, 1986)

If their value is “beyond all price,” it follows that rational beings must be treated “always as an end, and never as a ‘means only.”

This means; on the most superficial level, that we have a strict duty of beneficence toward other persons: we must strive to promote their welfare; we must respect their rights, avoid harming them, and generally “endeavour, so far as we can, to further the ends of others.” (Rachels, 1986)

The concept of human dignity speaks volume of the value political and religious actors place on their fellow man.

In the light of his notion of dignity towards humanity, it is important to assess the moral stance of dehumanisation of humanity in the northeast region of Nigeria and the role human dignity plays in resolving the present religio-political conflict in Nigeria.

Politicizing a religious terrorist group in Nigeria has brought a major concern about human dignity.

It begs the question if political and religious actors consider the value for others in their quest of gaining influence in society.

In a political-religious society such as Nigeria where political terrorism, religious violence, economic religious discrimination, and other vices rooted in religious ideas, the question of human dignity is irrevocable. 

The killing of innocent citizens in the northeast part of Nigeria by the Boko Haram insurgents and the idea of politicizing it raises doubt if religion and politics have an existential preference for the dignity of man.

Human dignity plays a vital role in addressing the issue of religious terrorism and the politics that surround it in Nigeria.

When terrorism is politicized in a nation, peacebuilding is doom, then man is denied his right to live peaceably with other politics.

The politics of religious terrorism is rooted in so many lies to make people believe fats that are not true.

The case of why terrorism is growing in Nigeria with the help of a few powerful politicians must be addressed from the light of truth for the government and international organisation to tackle the matter.

The economic impacts of lies and falsehoods in the nation cannot be underestimated. Billions of naira that supposed to be used for economic values are expended yearly to curb the menace of terrorism in the country.

It is the dignity of the people of Nigeria to benefit from the economic resources available to them.

Many are denied of their economic benefit because political opportunist have seen the challenge of terrorism in Nigeria as an economic opportunity, thus denying others of their economic benefits.

Human dignity must be placed in high credence in tackling the terrorizing activities of Boko Haram in the country.

The value for man existence and safety of humanity must be placed above the prices of politics and the desire to egoistical sabotage the terrorizing situation for and against the benefits of a few selfish people benefiting from the situation. 


Terrorism in Nigeria has been an attack on the histories and cultures of the people, especially those living in the northeastern region of the country.

Christians and Muslims have become consistent victims of this dogmatic and merciless terrorist group known as the Boko Haram.

Many places of worship have become non-existing due to the rage of fear experienced by religious worshippers.

The traditions and values of millions of people living in the north are under the threat because of the philosophical principle propagated by the group in their attempt to create an Islamic State.

Many public and private enterprise has left the focused region, leaving many people jobless and impoverished.

Both nationally and internationally, the scourge of terrorism has dented the image of the largest black nation in the world.

The situation seems to be worsening because of the political influence attached to the terrorist group.

The political intention of the religious terrorist group is making it more difficult for the government and society to come to an objective insight in resolving the challenge.

Both the government and some political actors have been indicted by the majority of the populace to have been playing power politics using the activities of the religious terrorist group as instruments.

These are behind-the-camera politicians using religious terrorism as a weapon to manifest their political egotism.

This negative interplay between politics and religious terrorism is a degradation to human dignity: the dignity to hold a belief and culture, and live peaceably in an environment with others.

Only a state of truism can liberate the people from the situation: a state where the truth is the foundational policy adopted by the government and society in exposing the behind-the-camera politicians responsible for inhuman activities in the northeast region of Nigeria.

Truism is the government of the truth by the truth for the people.

It is the government of the truth by the truth for the benefit of the entire society.

A society that sees the truth as the foundation of social, political and economic decision is operating in a state of truism.

A state of truism primary concern is about researching and discovering the truth about any situation in the country and objectively address it for the benefit of the entire society.

Addressing the truth about the religio-political terrorism in the northeastern region of Nigeria is the infallible guide in resolving the menace. 

Public policy is the guide or framework which government has designed to directions and practices in certain problem areas.

It is intended to address a particular problem at any point in time and not to solve all the problems in society.

It is a course of action by political actors to solve a particular problem. (Eneanya, 2009) Public policy is the objective guide designed by the government to tackle a major societal challenge.

It is a policy devoid of egotism and nepotism in resolving a major problem confronting a nation.

A well-drafted public policy that would solve a major societal problem must possess the quality of the truth. Drafting a public policy without focusing on addressing the truth about a major matter fuels societal deception that proliferate a problem rather than resolving it.

An objective public policy must be designed with the intention to expose the truth of a societal matter.

The religio-political terrorism in the northeastern region of Nigeria is increasingly becoming interminable because the government is yet to publicly exposed and persecute every political actor sponsoring and motivating the terrorist group.

The proliferation of human dignity in the course of fighting terrorism is dependent on the truth of the whole matter for the benefit of the people.

The politicization of the terrorists’ activity blurs the truth for the benefit of selfish and blood-sucking politicians and at the detriment of the helpless masses.

It’s the core responsibility of political leaders and government workers saddled with the responsibility of addressing the issue of terrorism in the country to expose the truth about the whole issue. 


The integrity of any national political system is measured by the price placed on her citizens.

It is dehumanizing for a religious group to use mass violent attacks on innocent people in an attempt to proliferate its canons.

The situation becomes more hopeless when the authorities saddled with the responsibilities of protecting human dignity in the face of terrorism are using the circumstance to sabotage others in an attempt to favour their political egoism.

Humanity must place a price on itself above other things, which is the dignity of humanity. A state of truism is an infallible idea that must be the base of any public policy to quench the scourge of religious terrorism.

This is a higher price above the intention to egoistically politicize the situation. The government should create an objective truth commission.

It would be the capacity that strategically addresses the presence of religious terrorism in the northeast region of Nigeria.


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