Phenomenology Of Conflict

Conflict is inevitable, and is as old as the history of mankind. Conflict forms bulk of our local, national and international news headlines. Just like the Eastern and the Western parts of the globe; Africa as a continent is also bedeviled by lots of conflicts, ranging from internal to external ones. This paper has implored a phenomenological approach to conflict resolution in Africa with Nigeria as a microcosm; hence, conflict has defied several empirical approaches. John Donne’s “No Man is An Island” and J P. Clark’s “The Casualties” are engaged in this paper to demonstrate the interrelatedness of man and the effects of conflicts in human societies; especially in a multilingual and multicultural society like Nigeria. This paper summits that,

In order words, phenomenology of religion is not subjective in its assessment of religions but presents the phenomena as it is without distortion or biases. Phenomenology of Religion concentrates on the different forms that many religious traditions seem to share. It tries to find out the typical patterns that show up repeatedly across the full range of a religious data. For example, sacred people appear in most religions, East or West, Monks and Ascetics, have generated great veneration. One can distinguish among these categories of holy people, they share an orientation away from worldly affairs, towards contemplation and self discipline. Thus, Phenomenology of religion tends to stress the sameness of certain structural features, providing the basis of how Hindu Yogi differs from Christian Monks. Since each religious tradition for instance has beliefs, cults and morals, phenomenology of religion sets out to make analytical description of these in religions and then tries to compare where they separate and converge in different religious tradition.”

Imperatively, with set tenets of objectivity in minds, Phenomenology of Religion encourages, peaceful co-existence hence it presents religious phenomena as it is without passing any value judgment on it. It therefore means that with Phenomenology of

Where the dignity of human life and opinions are cherished and respected above religious or tribal sentiments as well as political affiliations or any form of parochial views. And until we begin to see ourselves as Nigerians or Africans, or as a part of the whole globe; where the Muslim, Christian, pagan and the freethinker co-exists as brothers and sisters; the dream-Nigeria which Achebe, C. (1983:5) foresaw: “a Nigeria in which an Easterner might aspire to be premier in the West and a Northerner become Mayor of Enugu.” Where the death of one diminishes the other, and where all of us are the casualties and victims of conflicts and wars; and where no one is a victor or a looser. Until these and other measures are put in place, that dream-Nigeria will still be illusive even at the 53 independence