Nigeria’s Faith and Power – A Journey Through Religion, Politics, and Society
While headlines often focus on Nigeria’s security challenges, large parts of the country remain remarkably peaceful, with low crime rates, strong community cohesion, and minimal inter-religious conflict. As of 2025, the most harmonious regions are concentrated in the South, where religious homogeneity or deep-rooted tolerance prevails.
The calmest areas include:
- South South Zone: States such as Akwa Ibom (capital Uyo) and Cross River (capital Calabar) consistently rank among Nigeria’s safest and cleanest. Known for well-maintained infrastructure, friendly communities, and efficient local governance, these predominantly Christian areas experience little communal violence.
- South East Zone: Enugu, Anambra, and Ebonyi offer serene environments with cultural emphasis on order and development. The near-uniform Christian population minimises faith-based friction.
- Parts of South West: Osun (Osogbo), Ekiti (Ado-Ekiti), and Ogun stand out for interfaith harmony in a mixed Muslim-Christian setting. Yoruba traditions of coexistence – including high rates of intermarriage – foster peace even in diverse cities.
Other notably calm spots include Kwara (Ilorin), praised for balanced Muslim-Christian relations, and the Federal Capital Territory, Abuja, benefiting from heavy security presence.
This relative peace contrasts sharply with the North’s challenges, highlighting how religious homogeneity (South) or cultural tolerance (South West) can mitigate tensions.
Nigeria operates as a secular federal republic under the 1999 Constitution, which expressly prohibits the adoption of any state religion (Section 10). The country comprises 36 states and the Federal Capital Territory, each with its own governor, House of Assembly, and considerable autonomy over local matters.
A key asymmetry exists, however: since 1999–2000, twelve predominantly Muslim northern states have incorporated elements of Sharia law into their legal systems for civil and (in limited cases) criminal matters affecting Muslims. Non-Muslims remain subject to secular common law. No southern state has established equivalent Christian canonical courts or laws, reflecting the secular framework and the absence of demand for such systems in Christian-majority areas.
This arrangement, while constitutionally permitted as an exercise of state autonomy, remains a point of debate, with some viewing it as uneven treatment of religions. Yet it underscores Nigeria’s delicate federal bargain: accommodating diversity without establishing any faith as official.
References: Nigerian Constitution (1999, as amended); Global Peace Index sub-national data (2024–2025); travel and security reports from Nigerian Tourism Development Corporation and international observers; analyses from the International Crisis Group on regional security variations.
Series Conclusion
This marks the end of our journey through Nigeria’s intertwined religious and political landscape, from the personal story of the Tinubu family to the broader historical, demographic, and geographic forces shaping the nation today. Thank you for following along.