Until British colonizers arrived in Nigeria, the main religious groups consisted of Islam in northern Nigeria and Paganism/local religion in southern Nigeria. However, after the British began entering the country in the mid-18th century, religious and political life began to change. The impacts of the British Empire are still felt in Nigeria today. 

Before British colonization, Nigeria consisted of various empires and kingdoms, varying in ethnic group and tribal identity. There was no central rule, even in many of the tribes. Usually, a small number of significant men would be seen as leaders of the tribe; this occurred in both northern and southern Nigeria. However, in the decades before British infiltration of Nigeria, northern Nigeria was affiliated with the Sokoto Caliphate, a Sunni Muslim jihad led by the Fulani tribe. The Sultan was the ultimate ruler; however, independent emirates would pledge allegiance to the Sultan (From Pastoralist to Politician; The Problem of a Fulbe “Aristocracy,” Burnham and Last). Southern Nigeria was affiliated solely by tribe/ethnic identity, not by religious belief.

The 18th–19th centuries of British colonization in Nigeria consisted of brutal fighting and repression. Britain wanted access to the vast waterways in the Niger Delta of Nigeria. These waterways provided the British with modes of transportation. As well, valuable palm oil was found near this area. This combination was significant to British colonizers, as they saw a large profit in Nigeria. Because of this, the British demanded the natives accept and assist them. If any tribe refused, the people were met with invasion, looting, kidnapping, assault, sodomy, rape, mutilation, arson, and death. Tribes were also classified: the Ijebu were the most reliable, the Igbo were hated for their resistance but also were admired for their strength (What Britain Did to Nigeria, Siollun). Eventually, most of southern Nigeria was conquered by Britain for palm oil businesses. Most of northern Nigeria, however, remained untouched. 

The reasons for southern Nigeria being of interest to the British are resources and because southern Nigeria was “uncharted.” There was no central government, so British colonizers only needed the approval of their government to establish companies. As well, after the emirs of northern Nigeria heard of the atrocities committed by the British in southern Nigeria, they forbade entry to many British militants. Northern Nigeria had a centralized religious government, which made British authorities more willing to abide by their laws (What Britain Did to Nigeria, Siollun).

During the late 19th to the mid-20th century, some European Christians paid close attention to the problems in Nigeria thanks to an increasingly accessible media landscape. Christian missionaries began arriving in southern Nigeria during this time, with goals to both evangelize God’s message and assist Nigerians in poverty. One problem that was especially important to these Christians was stopping child sacrifice with the introduction of Christianity.

Missionaries and British authorities in Nigeria hoped an education focused on Christianity and British policy would “humanize” Nigerians. Individuals such as George Goldie, an infamous colonizer of Nigeria, approved these schools to be established. The schools, concentrated in southern Nigeria, condensed Nigerians into a few major ethnic groups with one major language, erasing the vast diversity present throughout Nigeria. Languages and ethnic groups were lost to history because of this process. It also began creating tension between the recognized ethnic groups and the non-recognized ethnic groups, which would come to a head later in the 20th century.

In 1914, the Amalgamation of Nigeria occurred. This document stated that both northern and southern Nigeria would be under British control. The document also detailed the territory lines of Nigeria, which did not take into account ethnic identity or religious affiliation.

Schools focused on a Christian education, valuing monogamy, one God, the Bible as the ultimate authority, and a new understanding of “curses.” Instead of believing twin babies were cursed and needed to be killed, Christian missionaries pushed the idea that more children are a blessing from God. Mary Slessor is credited with stopping child sacrifice, especially twin immolation; however, the vast network of missionary schools is to be credited as well. 

After a generation, southern Nigerians were significantly more literate than northern Nigerians. This literacy, combined with a British education, made southern Nigerians more likely to find work in administrative jobs. Southern Nigerians developing a “British education” threatened both northern Nigerians and the British colonizers in Nigeria. Northern Nigerians, previously, had been the ones to receive administrative jobs in the British-installed government because of their more “humanistic” religious beliefs, according to British colonizers. Northern Nigerians believed that their only available jobs would be physical labor. Colonizers, especially wealthy company-owners, believed the education southern Nigerians received was making them too confident and self-assured (What Britain Did to Nigeria, Siollun).

Throughout the 20th century, the tensions between northern and southern Nigeria grew because of territorial disagreements and ethnic/religious disputes. These disagreements became violent on various occasions, but until the Nigerian Civil War (1967-1970), they were largely unrecognized internationally. The conflict was fought between the Nigerian Armed Forces and the Biafran Armed Forces (south-eastern Nigerians; Igbos, primarily, Ijaw, and other ethnic minorities). The ethnic and religious tensions that were not considered important by the British at the time of the amalgamation were displayed in the Nigerian Civil War. Fighting began over oil profits and eventually devolved into ethnic conflict, though ethnic tensions were always present. The war’s legacy is one of starvation, atrocity, and nationalism. 

According to professor and Nigerian history expert Susan O’Brien, both religious groups are going through a transformation. Christians in Nigeria are focusing on evangelizing  African immigrants and Nigerians abroad. Muslims are following Wahabism—a strict and literal tradition of Islam. There is increasing polarization in Nigeria based on religious identity, which is a direct consequence of British colonization over multiple centuries. Still, today, individuals in northern Nigeria face educational difficulties such as a lack of availability and transportation (Analysis of Colonial Educational Policies in Nigeria, Chiroma).  There still remains ethnic tension in Nigeria. The implications of ethnic conflict, according to Analyzing the Roots of Ethnic Tension in Nigeria: An In-Depth Examination (Abasili, Ezeneme, and Nwokike), include: loss of life and human suffering, displacement, humanitarian crisis, economic disruption and challenges, political instability and social divisions, and security risks. 

To solve the problem of ethnic and religious conflict, there needs to be accessible cross-cultural dialogue. This dialogue should not just include the major ethnic groups, but also the diverse minorities of Nigeria. To make this feasible, location, language, and historical grievances need to be considered. Many individuals still feel the effects of British colonization and the Nigerian Civil War, especially southeastern Nigerians. However, these conflicts will not be solved right away with just cross-cultural dialogue. There needs to be substantial action taken, including reparations, school-building, and governmental representation. An outside mediator may be of assistance, but it will be difficult to find one without bias, as the Nigerian Civil War was internationally supported by a variety of countries. Regardless of the fine details, action needs to occur, or there may be more violent conflict on the horizon.