Abstract
This article considers the current global trend of Internally Displaced Persons (IDPs) and the Refugee Crisis, which have become serious concerns for most nations of the world and for the Church. While not limiting the discussion to the current refugee situation, the article focuses more on the circumstances faced by IDPs in Nigeria and the factors that led to this situation. The article brings a Biblical perspective to the situation, as it also looks at the role that theological education can play in stemming the migration tide. Bibliographic and ethnographic tools used in eliciting data reveal that theological education has a role in critically assessing the IDP situation and finding a way out of it. Also, theological education can be a prophetic voice for the Church and society in condemning the factors that lead to crises, and even in urging and encouraging both the government and the Church to fulfil their responsibilities.
Introduction
The refugee and internally displaced condition that is overwhelming the world at the moment is not a new phenomenon; rather, it has become a leitmotif. In the last few years, a significant wave of refugees and Internally Displaced Persons (IDPs) have been noticed in most countries of the world: persons who are fleeing conflict; persecution; the destruction of their homes, properties and livelihood; and death. The number of those who suffer from this condition is on the rise on a daily basis, hence the attention of the nations and the Church is imperative in times like this. In light of this, it is important to highlight and examine how theological education, as an integral part of the Church, demonstrates the reality and compassion of Christ to those who are displaced. Responses to issues, especially those of global scope and magnitude, depend largely on the context in which such conditions arise. Migliore posits that the confession of Jesus Christ takes place in particular historical and cultural contexts. 1 So, our response to the refugee predicament will be contextual. This article will therefore look at this issue from a missio-theological perspective and from within the Nigerian context.
Conceptual Clarifications
Refugee
The definition of the word ‘refugee’ has been the subject of discussion in recent times. The United Nations’ definition, arising out of the Second World War, reads thus: any person who, due to a well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion, is outside the country of his nationality and is unable or, owing to such fear, unwilling to avail himself of the protection of that country, or who, not having a nationality, is outside the country of his former habitual residence, is unable or, owing to such fear, is unwilling to return to it …
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As good as the UN’s effort is in defining the concept of ‘refugee’, to many this definition seems too narrow because it excludes those who are internally displaced within their own countries and those who have had to move due to natural disasters and economic crisis. Responding to this, the United Nations High Commission for Refugees, the UNHCR, has extended its concern and protection to include asylum seekers, internally displaced persons and others in cognate situations.
Internally Displaced Persons
The displacement of people refers to the forced move of people from their locality or environment and occupational activities. It is a form of social change caused by a number of factors, the most common being armed conflict. Internally displaced persons are persons, or groups of persons, who have been forced to flee, or leave, their homes or places of habitual residence as a result of armed conflict, internal strife, habitual violations of human rights or natural or human-made disasters involving one or more of these elements, and who have not crossed an internationally recognised state border. Accordingly, the internally displaced are people who are forced to flee their homes, often for the very same reasons as refugees – war, civil conflict, political strife and gross human rights abuses – but who remain within their own country and do not cross an international border. Alobo and Obaji, in referring to the United Nations definition of IDPs, say that IDPs are: persons who have been forced to flee their homes suddenly or unexpectedly in large numbers, as a result of armed conflict, internal strife, systematic violations of human rights or natural or man- made disasters, and who are within the territory of their own country.
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With regards to population displacement resulting from development, there are typically two types: direct displacement, which leads to actual displacement of people from their locations, and indirect displacement, which leads to a loss of livelihood. Forced to leave the home region to which they are attached and for which they have the knowledge to make a living most effectively, displaced populations often become impoverished. The displacement of people as a result of development projects, policies and processes therefore constitutes a social cost for development. 4
Theological Education
It is said that the primary aim of theological education, in any given context, is not so much to transmit Christian beliefs, but to foster the characteristic values, attitudes and dispositions of the Christian life. 5 As such, theological education is concerned with spiritual as well as ministerial formation. The cognitive and affective dimensions of faith are interdependent on culture, context and content. On a conservative note, theological education is basically the training of Christians for the work of the ministry. This work of the ministry could be lay or ordained. Nyblade identifies a two-fold purpose for theological education. Firstly, theological education should enable Christians to do theology, that is, help them to fulfil their theological task of reflecting on the meaning of their faith for their lives more effectively. Secondly, theological education is the training for the effective carrying out of ministry. It is the development of those attitudes and skills that will enable individual Christians and the Christian community to minister effectively. 6 For Nyblade, the ultimate purpose for theological education, therefore, is doing theology and service in the way that pleases God and fulfils His mandate.
Refugees/Internally Displaced Persons in Contemporary Times
At the end of 2014, it was estimated that there were 38.2 million IDPs worldwide, the highest level since 1989, the first year for which global statistics on IDPs were available. The countries with the largest IDP populations were Syria (7.6 million), Colombia (6 million), Iraq (3.6 million), the Democratic Republic of the Congo (2.8 million), Sudan (2.2 million), South Sudan (1.6 million), Pakistan (1.4 million), Nigeria (1.2 million) and Somalia (1.1 million).
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It is informative to look here at the submission of Alobo and Obaji on the situation of IPDs in Nigeria from 2013 to 2015. They have this to say: According to the Internal Displacement Monitoring Centre (IDMC), as at 2013, 3.3 million people were displaced in Nigeria essentially as a result of insurgency. It also recorded 1,538,982 IDPs in Nigeria as of April 2015. As at December 2015, the total number of IDPs identified in Adamawa, Bauchi, Borno, Gombe, Taraba and Yobe amounted to 2,152,000 people.
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The vast majority of IDPs identified in the above-mentioned States have been displaced because of the insurgency (91.98%); a smaller number was forced to leave their place of origin because of community clashes (7.96%) or natural disaster (0.06%).
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In Borno, 24.2% of the population was displaced in 2015 following the increase in violence in this State since the beginning of the year. A large number of IDPs in northeast Nigeria live with relatives and friends. 87% of IDPs live with host communities and 13% live in camps or camp-like settings. The situation in other States are quite different; while there are no identified camps in Yobe, Bauchi and Gombe, 12% of the IDP population in Adamawa and 18% of IDPs in Borno live in camps or camp-like setting. A total of 43 displacement sites have been identified in Adamawa, Borno and Taraba States. The number of individuals residing in these sites consists of 154,008 individuals within 19,348 households. The bulk of these victims are women and children who are also the most vulnerable. Research shows that 62% of the IDP population in sites are female while 38% are male. Half of the total numbers of individuals residing in sites are children under 17 years old. The vulnerability identified is that within the IDP population, 3.33% are single-headed households, and 2.26% are breastfeeding mothers, while 1.22% are pregnant women. In addition, 1.61% of the IDPs have been identified as unaccompanied and separated children.
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The figures presented by Alobo and Obaji on IDPs in Nigeria, especially in the north-eastern part of the country, are disheartening.
Biblico-Theological Thoughts on Refugees and Displacement
The quandary or dilemma of refugees and displacement cannot be analysed only through political and social lenses. The theological and Biblical framework and context within which to understand the problem is the fallen world in which we live. Adam and Eve were displaced from the home God had created for them because of their disobedience. Cain was judged and driven from the area he had made his home due to jealousy and murder. Many years later, Judah was conquered and the elites were driven into exile because of idolatry and social injustice. However, in the midst of these occurrences, God showed His remarkable character of grace and mercy to the refugees and the displaced, enabling them to cope with the consequences of their own actions, even though the crisis was their own fault. He provided clothing for Adam and Eve (Gen. 3:7); he gave Cain a physical mark so that he may be protected and not harmed (Gen. 4:15); and he promised the exiles restoration (Jer. 29:10-14).
So, in the contemporary world, what is the mind of God for the refugees and the internally displaced? God is passionately concerned for the displaced and vulnerable. Das emphasises that God has concern for the displaced poor and cares for them. 11
The Bible also paints a picture of Jesus who became a vulnerable foreigner when he was in Egypt as a child. Even though he did not experience the refugee situation as such, he was briefly whisked away to Egypt when Herod was after his life. Also, the majority of his audience later on were poor, and included foreigners. 12 Ibn Khaldun observes that some cultures and tribes believe that survival is only achieved when people take care of their own, and not others who do not belong to them. 13 But Jesus refuted and challenged this trend by identifying with the poor, displaced and foreign, such as the Samaritan woman, the centurion, the Syro-Phoenician woman, Lazarus and others.
Sin is not only a reality for the individual, but also in social institutions and values. Niebuhr avers that evil is often thought of as an individual trait, whereas institutions may in effect represent a far more insidious evil, and are more likely to abuse power and are more resistant to change. 14 There are social, legal and economic structures in society that are unjust and inherently evil. These may be inter alia racism, apartheid, forced displacement, ethnic cleansing, conflict and so on. This is the context within which refugeeism and displacement, with their devastating consequences of dehumanising individuals and whole communities, take place. This is the context within which God responds and brings healing and wholeness.
Joshva Raja also gives a very clear theological perspective on the displacement when he reflects on creation. He says: This world is God’s creation. We are all God’s gifts to this world and this world is God’s gift and responsibility for us. This world is full of resources that God not only created for us, but also asked us to share these resources faithfully and righteously. When Israel went to Egypt due to famine, God wanted Egypt to share their food resources with the migrants. The Earth is the Lord’s – we are all temporary tenants to use and share with all. When people do not share they do sin! The theological thinking of sharing the wealth with migrants and the displaced is very clear in the Old Testament and also in the New Testament. Secondly, when the people are in difficulties it is the responsibility of God’s chosen people and those who are privileged to assist and help and share their own resources. Beneath all this, there is a principle; the life of human is the Lord’s. It is God’s given gift, promise and hope. God does not want the life to be destroyed because of scarcity of resources or other natural disasters and so on.
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The above provides a clear Biblical and theological stand-point, reflecting the mind of God, in regard to the matter at hand: those who are privileged should assist the poor and displaced, especially, those living in their midst.
Causes of Internal Displacement
Natural disasters, famine, development and economic changes are some of the generally given causes of displacement. However, since a look at the global perspective is beyond the scope of this article, the discussion here is limited to the causes of displacement in Nigeria.
Irobi posits that according to a strategic conflict assessment carried out by the Institute for Peace and Conflict Resolution in 2002, the return to democracy and the competition for new political opportunities has led to increased violence. Local competition for resources has often been aggravated by ‘inter-elite’ rivalries over privileges such as political and public service appointments, oversight of projects and admission to schools. Furthermore, the specific tripodal ethnic structure (with the Hausa, Yoruba and the Igbo constituting the three major groups) in Nigeria is particularly unstable and often in conflict. The interplay between the tripodal structure and communal identities has been aggravated over time by systematic patterns of inequality. In particular, the Niger Delta, Rivers, Bayelsa and Delta States, considered the core of the southern Niger Delta region, have been the scene of violent competition for land, political and oil wealth. Following the economic decline of the 1990s, the region became vulnerable to ethnic polarisation, with different groups resorting to different means to fight for their rights. 16
In 2005, the Movement for the Emancipation of the Niger Delta (MEND) was created through the merger of different armed groups. In May 2009, thousands of people were displaced in one of the clashes between government forces and MEND. The Joint Task Force (JTF) charged with restoring order in the Niger Delta launched operation ‘Restore Hope’ in an effort to uproot militant groups. The JTF launched land and air armed strikes around the city of Warri in Delta State, and later extended its offensive to neighbouring Rivers State. The numbers of IDPs reported varied, from 1000 people sheltering in a school and hospital in the local capital of Ogbe Ijaw to up to 10,000 residents believed to have fled and been unable to return home. However, a government amnesty programme, which includes a comprehensive programme to disarm, demobilise and rehabilitate hitherto militants, has been credited for a drop in large-scale violence in the Delta in 2010. 17
The Middle Belt, which runs across Nigeria, is the area with the highest concentration of minority ethnic groups. It comprises the Taraba, Adamawa, Plateau, Nassarawa, Benue and Kogi States, as well as Southern Zaria and Southern Kaduna. All of these areas have witnessed intra-ethnic or inter-ethnic conflicts that have spread across different States. Researchers have pointed to a ‘crisis of citizenship’ in which ‘different attitudes to citizenship contribute to political conflicts’ articulated around the ‘shelter-native’ identity, with conflicts fuelled by feelings of exclusion and struggles for recognition. For instance, clashes between security forces and the Islamic group Boko Haram led to the displacement or death of many people. Though depicted as an ethno-religious conflict, analysts read the violence as the result of weak or inefficient governance and widespread poverty, and also of ignorance.
Also, regarding violence, which often displaces people, we should mention the bloody violence perpetrated by the members of the National Union of Road Transport Workers and the post-election violence of 2011, which claimed the lives of 10 National Youth Service Corp members posted to serve in the Northern States of Nigeria and which displaced others. Closely linked to this is the issue of natural disasters such as flooding or soil erosion. In conflict-affected States, natural disasters have complicated displacement and have, in some cases, made it difficult to distinguish between people displaced by conflict and those displaced by other causes. In 2010, the Nigerian government asked for the help of the United Nations to carry out a profiling exercise that would provide a clearer picture of the number and situations of IDPs in the country. 18 The foregoing shows that many causes are responsible for displacement, the most serious being internal conflict.
Challenges Faced by Internally Displaced Persons
The challenges faced by IDPs in Nigeria are grim and not entirely different from the general problems associated with IDPs in other parts of the world, although there are also difficulties which are specific to Nigeria. 19 To these we will now turn.
First, there is insufficient understanding of the rights of IDPs as set out in the UN Guiding Principles on Internal Displacement and the Kampala Convention. These rights include the right to life, freedom of movement, association, dignity, personal liberty and private and family life. IDPs in Nigeria usually suffer the worst violation of their fundamental human rights. Their lives are threatened as a result of the violence by the Boko Haram insurgency. They are forced to flee their homes and seek shelter in schools, churches, mosques and informal settlements, and in the process the situation gravely affects their security and health. Instances are recorded of several IDPs being killed in their make-shift camps by Boko Haram.
Similarly, IDPs, along with the majority of the affected population, have witnessed atrocities in addition to losing family members and succumbing to the insurgents’ campaign of terror. Many IDPs therefore fear that they will be pursued by the insurgents, will be perceived by the authorities as supporters of the insurgents or will be suspected by the insurgents or other elements to be informants for the authorities. Besides this, women and children remain most vulnerable to sexual and gender based violence. There have been many reported instances of rape, sexual harassment, forced marriage, infant marriage, sexual diseases and uncontrolled birth occasioning high infant and maternal mortality in make-shift IDPs camps in Nigeria. This has become a recurrent theme in the Nigerian IDP experience.
The needs of children are highly disregarded in armed conflict situations and this is the case in most IPD camps in Nigeria. Children are being exposed to risk of abuse; forceful conscription by insurgents as child soldiers, suicide bombers and sex slaves; and abrupt discontinuation of their education. Their lives change for the worst due to malnutrition and inadequate amenities needed for their survival. According to the National Emergency Management Agency (NEMA), there are over 750 unaccompanied and separated children.
Most of the school age children in Adamawa, Borno and Yobe have had their opportunities for schooling severely constrained. The destruction of schools and indiscriminate killing of students and teachers by Boko Haram insurgents have left many schools deserted and have deprived children of their right to education. The case of the kidnapped and yet to be completely released Chibok School Girls, which has generated international condemnation, remains indelible in the memories of concerned Nigerians. Most of the displaced persons are camped in schools, thereby interrupting learning and other school activities. The education of displaced victims is virtually non-existent in some camps. There is lack of access to quality learning opportunities, and 338 schools have been damaged or destroyed by attacks.
The most common types of accommodation used by IDPs in Nigeria are schools and government buildings. Others include tents and bunk houses. Shelter for IDPs in Nigeria is insufficient and most of the time it does not stand the test of time and weather. Many existing shelters have been damaged or destroyed. Reports show that IDPs live in churches, mosques, town halls, abandoned and uncompleted buildings and, where available, other forms of make-shift camps, which are grossly inadequate and unsuitable for accommodating the surge in displaced populations. These shelters are not as a result of government efforts but of individuals’ efforts to survive. The shelters are often overcrowded and unsuitable in terms of water and sanitation facilities, cooking and privacy, especially for women. There is often no proper waste management or electricity. This explains the regularity of hygiene based epidemics in IDP camps.
Things are made worse by the fact that access to health care in Nigeria generally, and in the North East in particular, is severely constrained for both the IDPs and the host communities as a result of the destruction of health care facilities and health care workers. The outbreak of disease has increased in areas affected by dislocation. There is also a lack of access to vaccinations. The number of cholera cases among IDPs is severely on the increase. Yet more ailments are undiagnosed as there are no health checks carried out in these camps.
Some IDPs have access to food distribution every day while others receive irregular or no food distribution. Malnutrition in the conflict areas continues to rise as there is limited access to food in this situation. This is mainly because no actual statistics of IDPs exist in Nigeria as not all displaced persons are accounted for.
One of the major issues that IDPs and refugees face is that they are often seen as a threat or a representation of terror groups. This is one of the major challenges that prevents some individuals and organisations extending a helping hand. This is especially true in the northern part of the country where the Boko Haram sect is located. There, some people think that the displaced, especially those displaced due to the Boko Haram insurgence, are involved with the Islamic sect, and so they tend to turn away from them. Smith-Christopher asserts that the displaced should not be looked at as though they are the cause of their condition, but rather, we ought to look at the political condition that produced the displacement. He posits that refugees and the displaced should be seen as people who need specialised and therapeutic interventions. 20
For those who have the resources, they can migrate to other places where there is peace and stability. Others flee to the homes of their extended families or friends in other parts of the country. These and other factors make it nearly impossible to obtain an accurate picture of the numbers of displaced persons in Nigeria.
Theological Education to the Rescue
The response of the Church to the IDP situation in Nigeria is encouraging, but there is also much room for improvement. Addressing this menace must not be left in the hands of the government and some NGOs alone. The Church must see the IDP situation as an opportunity, in essence, to practice love and hospitality. This is enjoined in the Bible, in Matthew 25:35. Jesus, as a baby, was received in Egypt when he and his parents fled there from King Herod (Mt. 2:13).
Theological education must come to the rescue and lend its voice in alleviating the IDP situation by including Internally Displaced and Refugee Studies in its curriculum. In recent times, Disability Studies has been considered for inclusion in the curricula of some theological institutions. This is for the purpose of opening the eyes of students to the reality of disability in society. In the same vein, Internally Displaced and Refugee Studies should be introduced into the curricula of the theological institutions.
Secondly, theological institutions and educators should be included in the global bodies that are responsible for refugees and IPD affairs and concerns. This will afford them the opportunity for robust critical and pragmatic reflection on the situation. In the Nigerian situation, theological educators should be part of NEMA as executives and researchers.
There should also be a voice from theological institutions in the Church, urging believers to do more than just giving a few relief materials to IDPs, but to actually let it be part of the annual responsibilities of the Church financially and otherwise.
Theological educators can also allocate time in their academic sessions to visit some IPD camps. This will avail the students and educators of the opportunity of seeing the real situation for IPDs.
Theological education can positively change the negative attitudes some people have against the displaced and refugees, and can also serve them in a way that they can be integrated locally and brought closer to the love of Christ. This can be achieved by identifying, promoting and publicising the cause of the displaced both in the Church and in society.
Conclusion/Recommendations
Internally Displaced Persons do not need a substitute, surrogate or alternative protection. Rather, as human beings in a state of vulnerability, they are entitled to the enjoyment of all relevant guarantees of human and humanitarian rights, including those of particular and relevant importance to them, such as right to life, movement, association, etc. The greatest good that can be done to displaced persons in Nigeria is to eliminate the menace threatening the livelihood of the people. The Boko Haram insurgency should be put to an end without delay. Until then, it can only be hoped that the sufferings of IDPs will lessen. The government should address the root cause of the displacement by taking appropriate actions towards the resolution of the conflict, the promotion of peace and reconciliation and respect for human rights. The fundamental human rights of all citizens should be maintained at all times. Admittedly, the environment may be engulfed in violence, but this is not grounds to violate the rights of people. Adequate steps must be taken to alleviate the plight of IDPs. Besides the expected action of the government and other agencies, theological institutions, theological educators and the Church must, as a matter of urgency, look in the direction of the IDPs and offer a helping hand.
Footnotes
Funding
This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.