TITLE PAGE

THE ROLE OF PEACE 90.5FM IN ETHNO – RELIGIOUS CONFLICT IN BASSA

LOCAL GOVERNMENT AREA OF PLATEAU STATE

BY

DECHI, JUDITH JANA

UJ/2014/AR/0656

A RESEARCH PROJECT TO BE SUBMITTED TO THE DEPARTMENT OF MASS

COMMUNICATION FACULTY OF ARTS UNIVERSITY OF JOS IN PARTIAL
FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF BACHELOR OF
ARTS (B.A.) DEGREES IN MASS COMMUNICATION

JULY, 2019

i
 DEDICATION

This project is dedicated to Almighty God who has guided me all through from my

first day in the prestigious institution to the last day. All glory and honour to God Almighty.

May his name alone be glorified.

I also dedicate this project to my mum late Mrs Victoria Dimka.

ii
 CERTIFICATION

I certify that this project titled: “The role of peace 90.5 FM in Ethno – religious

conflict in Bassa Local Government” by Dechi, Judith Jana with matric number

UJ/2014/AR/0656 has been examined and found meeting the requirement for the award of

B.A. Mass Communication, University of Jos

___________________________ _________________________

MR. MABAS AKILA DATE

PROJECT SUPERVISOR

_________________________ ________________________

DECHI JUDITH JANA DATE

iii
 APPROVAL PAGE

We certify that this research project was carried out by Dechi Judith Jana of Mass

communication department, faculty of Arts, University of Jos. In our opinion, this work

confirms to the acceptable standard of scholarly presentation and is approved as part of the

requirements for the award of Bachelor of Arts Degree in Mass Communication discipline.

___________________________ ______________________
MR. MABAS AKILA DATE
(PROJECT SUPERVISOR)

___________________________ _______________________
PROF. AYEDUN ALUMA DATE
HEAD OF DEPARTMENT

___________________________ _______________________
EXTERNAL EXAMINER DATE

iv
 ACKNOWLEDGEMENTS

This study would not have been possible without the God Almighty, the author and

finisher of life, who out of his infinite goodness and mercy saw me through this journey and

giving me the grace to accomplish this task successful. My profound thanks and gratitude

goes to you my Creator.

My profound indebtedness goes to my family (Ambassador James Dimka family) for

their love, care and support in my education and other aspects of my life, thank you for

believing in me right from day one till date. May you live long to reap the fruit of your

labour.

The role of my Supervisor, Mr. Mabas Akila in painstakingly going through my

write-ups at the various stages, offering corrections and suggestions that have brought it this

far cannot be overemphasized. I thank you very much Sir for making such contributions.

Special thanks equally go to my wonderful Lecturers in the Department of Mass

Communication, University of Jos. who took their time in one way or the other to impart

knowledge in me. Of particular mention is Prof. Victor Ayedun-Aluma the former H.O.D

Mass Communication and Mr. Leman Francis my Level.

My love and appreciation goes to my wonderful Siblings Thank you for your love,

prayers and encouragements.

I came across many friends turned family whose positive roles in my life cannot be

ignored with ease. On this note, I appreciate the following people: Thanks, may God bless

and reward you all abundantly.

v
 ABSTRACT

This study aimed to determine the objectivity of peace 90.5 FM in reporting the

ethno- religious conflicts in Bassa Local Government area of Plateau State. This research

work set out to know the prominence given to reporting the ethno – religious conflicts in

Bassa Local Government by Peace 90.5 FM as well as the objectivity of the station in

reporting the conflict. The study adopted the conflict theory and social cognitive theory as a

theoretical framework, the research design adopted was survey research. A total of 150

questionnaires were administered to those residents in Bassa Local Government Area and in

Jos Metropolis respectively. From the analysis, the study showed that the role of the mass

media, during the period under study, did contribute immensely to the escalation of these

conflicts which consequently affected the socio-economic development of Northern Nigeria

in particular and the nation at large in the past three decades. The study has in addition,

established that even in some instances when conflicts arose as a result of other factors, they

usually assumed religious colorations thus, making them intractable. The study further

discovered that the mass media in Nigeria in these instances of reportage of ethno-religious

conflicts played roles as diverse as the interests of their owners and editors, geographical

locations, ethnic and religious affiliations of the owners or editors. The study therefore

recommends a paradigm shift in ethno-religious reportage by the mass media in order to play

down conflict situations rather than escalating them in order to promote national

development. This is because conflict generally is complex in nature and so its reportage

should be handled with care to avoid the generation and further escalation of ethno-religious

conflict in Plateau State especially Bassa Local Government Area.

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 TABLE OF CONTENT

TITLE PAGE………………………………………………………………………………...I

DEDICATION......................................................................................................................... II
CERTIFICATION ................................................................................................................ III
APPROVAL PAGE .............................................................................................................. IV
ACKNOWLEDGEMENTS ................................................................................................... V
ABSTRACT ............................................................ ERROR! BOOKMARK NOT DEFINED.

CHAPTER ONE ...................................................................................................................... 1

1.1 BACKGROUND OF THE STUDY ............................................................................ 1
1.2 STATEMENT OF PROBLEM ................................................................................... 3
1.3 OBJECTIVES OF THE STUDY ................................................................................. 4
1.4 RESEARCH QUESTIONS ......................................................................................... 4
1.5 SCOPE OF STUDY .................................................................................................... 5
1.6 SIGNIFICANCE OF THE STUDY ............................................................................ 5
1.7 OPERATIONAL TERM OF DEFINATION .............................................................. 5
1.8 THEORETICAL FRAMEWORK .............................................................................. 6

CHAPTER TWO ..................................................................................................................... 6

LITERATURE REVIEW ....................................................................................................... 7
2.0 INTRODUCTION ....................................................................................................... 7
2.1.1 THE CONCEPT OF RADIO AND CONFLICT ......................................................... 7
2.1.2 Conflict .................................................................................................................... 8
2.1.3 Concept of Ethno –Religious Conflicts ............................................................. 10
2.2 ETHNO –RELIGIOUS CONFLICTS IN BASSA LOCAL GOVERNMENT AREA
12
2.3 THE MEDIA AND REPORTAGE ON ETHNO-RELIGIOUS CONFLICTS IN
NIGERIA ............................................................................................................................. 13
2.4 EMPIRICAL REVIEW ............................................................................................. 20
2.5 THEORETICAL FRAME WORK ............................................................................ 25
2.5.1 Conflict Theory...................................................................................................... 25
2.5.2 Social Cognitive Theory ........................................................................................ 30
CHAPTER THREE ............................................................................................................... 31
RESEARCH METHODOLOGY ......................................................................................... 31
3.0 INTRODUCTION ..................................................................................................... 31
3.1 RESEARCH DESIGN .............................................................................................. 31

vii
 3.2 POPULATION OF THE STUDY ............................................................................. 32
3.3 AREA OF STUDY .................................................................................................... 32
3.4 SAMPLING TECHNIQUES .................................................................................... 33
3.5 SAMPLE SIZE ......................................................................................................... 33
3.6 METHOD OF DATA COLLECTION ...................................................................... 34
3.7 INSTRUMENTS FOR DATA COLLECTION ........................................................ 34
3.8 VALIDITY AND RELIABILITY OF INSTRUMENT ............................................ 34
3.9 METHOD OF DATA PRESENTATION AND ANALYSIS ................................... 35

CHAPTER FOUR .................................................................................................................. 36

DATA PRESENTATION .................................................................................................... 36
4.1 INTRODUCTION ..................................................................................................... 36
4.2 DATA PRESENTATION ......................................................................................... 37
4.3 THEMATIC ANALYSIS.......................................................................................... 39
4.4 DISCUSSION OF FINDINGS .................................................................................. 45

CHAPTER FIVE ................................................................................................................... 50

SUMMARY AND CONCLUSION ..................................................................................... 50
5.1 SUMMARY OF FINDINGS ..................................................................................... 50
5.2 CONCLUSION ......................................................................................................... 50
5.3 RECOMMENDATIONS .......................................................................................... 51
BIBLIOGRAPHY .............................................................................................................. 53

viii
 LIST OF TABLES

Table 1: Profile Distribution of Respondents………………………………………………38

Table 2: The objectivity of Peace 90.5 FM in reporting/ ethno-religious conflict…………41

Table 3: Level of performance on Ethnoreligious conflict ………………………………...42

Table 4: How Peace 90.5FM influences the escalation or de - escalation of the Ethno-
Religious Conflicts in Bassa Local Government?..................................................................44

Table 6: Intervention of Peace 90.5 FM influenced the escalation and de-escalation of the
Ethno-Religious.......................................................................................................................45

ix
 CHAPTER ONE

1.1 BACKGROUND OF THE STUDY

When neighbours feud, lovers quarrel or nations wage war, the predictable remedy

prescribed by the voices of reason is communication. The prevailing view is that, faced with

conflict, communicating is always the right thing to do: The U.N. Security Council

encourages hostile countries to "hold talks," and marriage counsellors advise quarrelling

couples to "express their feelings. Plateau state has encountered a great number of conflicts in

recent times. Religion, ethnicity has all played a role in the propagation and provocation of

such conflicts. However, there is a tool that has knowingly or unknowingly been used to

propagate these ethno-religious conflicts- The Radio. In the course of this academic research

work, emphasis will be laid on the conflicts that face Bassa Local Government Area in

Plateau State.

World Bank Report of February, 2007 classified Nigeria among the 50 fragile states

in the World (Orji, 2011). Six years after, the situation appears same if not worse. Inability to

guarantee national security is one among the basic features of state fragility. Nigeria’s

national security has always been under threat, but the one in the present Fourth Republic,

apart from the civil war (1967-1970), has taken the most severe dimension. Of recent, the

Boko Haram insurgence is making many to think the breakaway of Nigeria is in a matter of

months. The current “fire-to-fire” approach by the government in managing the Boko Haram

insurgence is not yielding the expected result, since the violent activities of the group have

continued on a daily basis (Agbo, 2011). Kidnapping is on the increase and communal crises

have become endemic. In addition, threats to the democratic process in the country pose

serious challenges to national security. These threats are in the form of electoral malpractices,

insensitive and desperate conduct of politicians, personalization of state power, massive

1
stealing of public funds, absence of accountability, executive fiat, tyrannical attitudes, bad

governance (Kukah, 2007; 2011; Adedayo, 2011), structural weakness of public institutions,

disregard for rule of law, increased deprivations, debilitating poverty, rising public

frustration, and violation of human rights (Akinwale, 2010; Bayo, 2011) among others.

In a society suffering from prolonged conflict (religious, ethnic or communal), the

integrating of cultures (people, customs, mores) through education seems to be a hopeful and

lasting initiative for conflict resolution. Focus on conflict resolution in Nigeria has grown

over time since various efforts to resolve several violent flare ups in the country have not

seen the conclusive resolution of these conflicts, neither have they successfully resulted in

lasting peace. Nigeria as a country has over 250 ethnic groups and majorly two religions

(Christianity and Islam), has had various outbreaks of political and ethnic violence from time

to time.

The recent conflict Nigeria as a country is facing is the emergence of the Fulani

herdsmen attack that over the period of a year or more has rippled almost all over the country

leaving trails and blaze of pains and tears in the eyes of many Nigerians as many lives and

properties are destroyed. Thus, states like Benue and Plateau States are the active and passive

recipients of these series of Herdsmen attacks. More recently in Plateau State are the attacks

that affected Local governments such as Bassa, Jos South, Barkin Ladi, Riyom and Mangu.

The media owe the society a responsibility of fair, objective, truthful and accurate

reportage especially in conflict situations. It is pertinent to also know that the reportage of the

media especially radio, has the capacity to lessen or worsen the conflict situation. This

research intends to look at the role of peace 90.5 FM in ethno-religious conflict in Bassa local

government.

2
1.2 STATEMENT OF PROBLEM
War and conflict all have one thing in common – violence. Violence destroys

everything including people, infrastructure and other material resources to institutions,

including education, political will, hope, and trust. The cost of conflict is immense causing

suffering and poverty, destroying economic development and depriving people of their basic

needs (Chretien, Spurk, & Christopher, 1995). As has been witnessed, most conflicts often

take place in countries undergoing major political changes towards democratization. In such

countries the right to credible information and freedom of expression are essential in ensuring

accountable and transparent governance, constructive communication, decreased perceptions

of threat and creating more stable and sustainable political structures (Rugumanu, 2002).

The media’s role in conflict situations has generated a lot of controversy. Many see

the media more often as exacerbating conflict while others have pointed out that the media

play a critical role in conflict resolution and peace building. According to (Wolfsfeld, 2004),

while a democratic media may serve to encourage dialogue, tolerance and interaction among

communities; and raise the legitimacy of those supporting peaceful negotiations and building

lasting peace, at times media can also report negatively on political opponents.

According to Herman & Chomsky (1998), the media firms which are quite large

businesses are controlled by very wealthy people or by managers who are subject to sharp

constraints by owners and other market-profit-oriented forces. Media firms also have

important common interests, with major corporations, banks, and government. Therefore,

they are compelled to report in certain ways that do not necessarily support conflict resolution

efforts.

3
 Despite the many different challenges the broadcast media face regardless of

ownership in times of reporting conflicts; this research work sought and intends to find out

the contribution or role of Radio, especially Peace FM 90.5 in ethno-religious conflict in

Bassa Local Government, Plateau State Nigeria.

1.3 OBJECTIVES OF THE STUDY

The objectives of this study are to:

1. To ascertain the objectivity of Peace FM 90.5 in reporting the ethno-religious

conflict in Bassa Local Government

2. To know the prominence Peace FM 90.5 gave in reporting the ethno-religious

conflict in Bassa Local Government

3. To find out how the ownership of Peace FM 90.5 influence its reportage of the

ethno-religious conflict in Bassa Local Government

4. To find out how the intervention by Peace FM 90.5 influences the escalation or

de-escalation of the ethno-religious conflict in Bassa Local Government

1.4 RESEARCH QUESTIONS

This research work will attempt to answer the following questions

1. How objective is Peace FM 90.5 in reporting the ethno-religious conflict in Bassa

Local Government?

2. What is the level of prominence given to reporting the ethno-religious conflict in

Bassa Local Government?

3. How does ownership of Peace FM 90.5 influence its reportage of the ethno-religious

conflict in Bassa Local Government?

4. How does the intervention of Peace FM 90.5 influence the escalation or de-escalation

of the ethno-religious conflict in Bassa Local Government?

4
1.5 SCOPE OF STUDY
To avoid embarking on a never ending and unimaginable venture, the researcher

delimits the research work in the metropolis of Bassa local government Jos, Plateau state.

This study will also focus on the radio broadcast only.

1.6 SIGNIFICANCE OF THE STUDY

Seeing that the broadcast media especially radio play a significant role in conflict

resolution, this study will help to show the contribution that Peace FM 90.5 has made in

resolving conflict and helping lessen hostilities between parties in conflict. Thus this study

will help to draw attention to the need for the government and other conflict resolution

agencies to engage and support the media in conflict resolution processes. The findings of

this study will also bring to limelight the role and contributions of Peace FM 90.5 in in

conflict resolution not only in Bassa Local Government Area but the entire state at large. Its

findings will also add to existing literature and serve as a reference point.

1.7 OPERATIONAL TERM OF DEFINATION

I. ETHNICITY: This is defined social formations distinguished by the communal

character of their boundaries. The crucial communal factors may be language, culture

or both. It is also defined as social collectivities whose members not only share such

objectives characteristics as language, core-territory, ancestral myth, culture, religion,

and/or political organization, but also have some subjective consciousness or

perception of common descent or identity”. This ethnic identity results from contact

with other groups. But he argues that ethnic pluralism is necessary but an insufficient

condition for ethnicity.

II. RELIGION: Religion has been variously defined as a body of truths, laws and rites

by which a man is subordinated to transcendent being (Adeniyi 1993). To Bellah

(1970) religion denotes a set of symbolic forms and actions that relate man to the

ultimate conditions of his existence.

5
III. CONFLICT: As noted by Wolff (2006:2), the term ‘conflict’ is used to describe “a

situation in which two or more actors pursue incompatible, yet from their individual

perspectives entirely just, goals”. He further argues that sometimes, conflict is as a

result of the struggle for power and material gain by leaders and followers alike.

IV. ETHNO –RELIGIOUS CONFLICTS: Ethno-religious conflicts refer to those

involving groups where religion is an integral part of social and cultural life, and

religious institutions are representative, possess moral legitimacy, and mobilization

potential. Where conflicting groups define themselves along ethno-religious lines,

religious identity can create sharp distinctions between parties, and increase group

mobilization. Other distinguishing factors include the high incidence of civilian

casualties (suicide bombing, ethnic cleansing) and action ‘legitimized’ by religious

language, texts and images. Such conflicts are also often intra-state; in communities

with long histories of tension and suffering from post-colonial deprivation or political

or economic instability religious leaders may attack incumbent governments.

1.8 THEORETICAL FRAMEWORK

CONFLICT THEORY

In general, Conflict Theory seeks to scientifically explain the general contours of

conflict in society: how conflicts start and varies, and the effects it brings. The central

concerns of Conflict Theory are the unequal distribution of scarce resources and power. What

these resources are might be different for each theorist, but conflict theorists usually work

with Weber’s three systems of stratification: class, status and power.

Conflict theorists generally see power as the central feature of society, rather than

thinking of society as held together by collective agreement concerning a cohesive set of

cultural standards as functionalists do. In this way of thinking about things, power is not

necessarily bad; it is a primary factor that guides society and social relations.

6
 CHAPTER TWO

LITERATURE REVIEW

2.0 INTRODUCTION
A good research is the one that expands the frontiers of existing knowledge by

contributing something new. This can only be done if the researcher knows what had been

done and the current issues in his area of research interest. (Asemah, Gujbawa, Ekhareafo,

&Okpanachi 2007). It is in this light that the researcher reviewed some literatures related to

the topic under discourse. This literature review is done under the following topics: the

concept of radio and conflict, conflict, the concept of ethno-religious conflicts, ethno-

religious conflicts in Bassa Local Government Area, the media and reportage of ethno-

religious conflicts in Nigeria, empirical review, and theoretical framework.

2.1 CONCEPTUAL CLARIFICATION

2.1.1 THE CONCEPT OF RADIO AND CONFLICT

Historically, radio came to be as a result of the invention of technology, therefore the
history of radio in Nigeria started way back with British Broadcasting Corporation. Radio
broadcasting was introduced into Nigeria in 1933 by the then colonial government; it relayed
the overseas service of the British Broadcasting Corporation through wired system with
loudspeakers at the listening end. The service was called Radio Diffusion System (RDS).
From the RDS emerged the Nigeria Broadcasting Service (NBS) in April 1951.Mr T.W
Chamlers, a Briton and controller of the BBC Light Entertainment programme was the first
Director –General of the NBS. The Nigeria Broadcasting Corporation, NBC came into being
in April 1957 through an act of parliament No.39 of 1956 and the Director General was Mr.
J.A.C Knott Obe. In 1978, the Nigerian Broadcasting Corporation was re-organized to
become the Federal Radio Corporation of Nigeria, FRCN.

Ndolo (2006) observes that the partial success of modern mass media application for

development projects, especially in the rural areas have resulted in various calls by

communication scholars for rural development agents in the field, for a greater utilization of

7
indigenous communication channels for rural development. When it comes to features, radio

is one of the most personal medium in the arena of mass communication, reaching out to

large heterogeneous audience with mass media messages. It is one of the useful and oldest

medium of mass communication that reaches large media audiences even in the remote areas.

Relating to the topic under discourse, radio has been a useful medium of disseminating

information especially in conflict times, and Peace FM 90.5 is not an exception. Seeing that it

is the first radio station in the state, many audiences look up to it for important information in

time of conflict.

2.1.2 Conflict
Conflict is a struggle or contest between people with opposing needs, ideas, beliefs,

values, or goals. Defined in broadest terms, conflict denotes the incompatibility of subject

positions (Diez et al, 2006: 565). This definition emphasizes the opposition or incompatibility

at the heart of the conflict, and initially leaves open the exact nature of these

incompatibilities, i.e. whether they are between individuals, groups or societal positions;

whether they rest in different interests or beliefs; or whether they have a material existence or

come into being only through discourse. Given this initial definition, conflict is not always

characterised by violence. Yet, conflict might escalate and lead to destructive results, in

particular in the form of physical violence that is increasingly seen as legitimate as conflict

intensifies.

It can therefore be seen as the generic term that encompasses more specific groups

such as the nation, which combines the characteristics of an ethnic with the political ideology

of nationalism, which aims at the correspondence of nation and state (Smith, 1986: 129;

Breuilly, 1985). The contested nature of the term ethnic relates to the exact ontology of the

cultural characteristics it makes reference to. Primordialists argue that these characteristics lie

in the nature of these groups and cannot be changed. This view continues to carry political

8
significance in particular in ethno political conflicts, where it is expressed in the dictum that

two sides cannot live with each other; a stance that Campbell (1998) calls “ontopology” in his

critique of Western policies towards the conflict in Bosnia. However, the literature on

ethnicity and nationalism today predominantly sees such cultural characteristics as socially

constructed, rather than naturally given, and therefore emphasizes the role of discourse in

their construction. This does not mean that ethnic can easily be changed, but that their

existence is an effect of their continued re-articulation as “imagined communities”

(Anderson, 1983).

In the context of the modern system of nation-states, the articulation of ethnic groups

will inevitably lead to political claims that pitch such groups against others. In peaceful

situations, there are institutional rules that operate to provide effective conflict management.

A resolution of the conflict would only be achieved if the values, habits and customs of a

particular ethnic group are redefined in such a way that this ethnic group would either cease

to exist, or that its construction would not rely on seeing other groups as an even potential

threat. The positive transformation of a political conflict therefore relies above all on the re-

articulation of ethnic groups in what we will below call increasingly de-securitized ways, in

which the Other is recognised but not portrayed as an existential threat. Conflicts, even ethno-

political ones, are therefore first and foremost discursive in nature (see also Jabri, 1996;

Bonacker, 2005: 273; Diez et al, 2006: 565). Incompatibilities can only be recognized as such

if someone makes reference to them. This does not mean that there is no material side to

conflicts.

On the one hand, the distribution of land or other goods, or the clash of interests are

core reference points for the articulation of incompatibilities. However, they do not constitute

conflicts in and of themselves as Marxist or liberal theories based in materially defined

interests would have it; they need to be discursively constructed in order to become effective

9
as conflict matters. On the other hand, conflicts can bring about physical, psychological or

emotional damage. However, these very real experiences do not depend on a material

definition of conflict, but are inflicted by conflictual discourse or the actions legitimized

through such discourse.

2.1.3 Concept of Ethno –Religious Conflicts

Ethno-religious conflicts refer to those involving groups where religion is an integral

part of social and cultural life, and religious institutions are representative, possess moral

legitimacy, and mobilization potential. Where conflicting groups define themselves along

ethno-religious lines, religious identity can create sharp distinctions between parties, and

increase group mobilization. Other distinguishing factors include the high incidence of

civilian casualties (suicide bombing, ethnic cleansing) and action ‘legitimized’ by religious

language, texts and images. Such conflicts are also often intra-state; in communities with

long histories of tension and suffering from post-colonial deprivation or political or economic

instability religious leaders may attack incumbent governments.

The concept of ethno-religious conflicts comes from the two words that constitute the

complex word ethno-religious. Ethno represents ethnic, while religious represents religion.

This denoted that the any conflict that is sparked by ethnic or religious differences can be

referred to as an ethno-religious conflict. Causes of these conflicts vary. Sometimes, a

particular ethnic group or religion may refer to their ethnic group as being superior.

Since the 1914 amalgamation of the two Nigerian regions - the northern region with

Islam as its main religion and the southern region with Christianity being its dominant

religion - by the British colonial government (Michael Crowther, 1968), Nigerians have

continued to debate and discuss the issues bordering on the peaceful coexistence of the

various ethnic groups on the one hand, and between Christians and Muslims on the other. The

question about living together in peace emerged early in the Nigerian national debate as a

10
result of the numerous violent confrontations between, among and within some ethnic groups

in the north and some in the south, and between some Muslims and some Christians.

From 1967 to 1970, Nigeria was completely ravaged by a bloody civil war that

occurred mainly between the Muslim north (commonly identified as the Hausa–Fulani

people) and the Christian southeast (known as the Igbo people), causing the death of more

than one million people including children and women (Ugorji, 2012, p. 102). The

subsequent violent clashes that occurred in the 1980s, 1990s and early 2000s between these

ethno-religious groups both in the north and south of the country, and the recent surge of the

Boko Haram terrorist attacks have continued to reignite the old debate on what it means for

Muslims and Christians, Igbos, Hausa-Fulanis, Yorubas and the ethnic minorities in the

different regions to coexist and live together in harmony.

Nigeria is synonymous with deep divisions which cause major political issues to be

vigorously and violently contested along the lines of intricate ethnic, religious and regional

divisions. Issues that raise the most dust are those regarded essential for the existence and the

validity of the state. Opposing and contending assemblages have a tendency to assume an

exclusionary winner-take-all approach. These issues include the control of state power,

allocation of resources and citizenship. As a result, states with such divisions are disposed to

be delicate and unstable because almost by definition, they have very little in common with

regard to convergence and harmony which are necessary to reduce the centrifugal forces that

rip them apart.

Therefore, breakdown, breakaway, civil strife, civil war, minority nervousness, and

violent clashes, all of which would typically be regarded unusual in normal states are

common forces or actual occurrences in divided states. Because of a complicated network of

politically silent identities, coupled with a history of protracted and seemingly stubborn wars

11
and instability, Nigeria is high on the list as one of the most unstable states in Africa. Since

its independence, Nigeria has been driven hither and thither by recurrent crises of regional or

state illegitimacy, often impairing efforts at democratization, stability, economic

transformation and national cohesion. A peak of the crisis appears to have occurred during

the civil war of the 1960s, which began shortly after independence. Since 1999 when Nigeria

transited into civilian rule, the country has witnessed a rapid increase in the number of

conflicts. The aim of this study is to examine the relationship between religion, ethnicity and

those conflicts in the country. It looks at the notion of Identity in an attempt to explain the

crisis of development and the complexities of modern Nigeria.

2.2 ETHNO –RELIGIOUS CONFLICTS IN BASSA LOCAL GOVERNMENT

AREA
To situate the conflicts in Plateau State properly it is necessary to appreciate the ferment

in the central states of Nigeria comprising of the states of Bauchi, Benue, Kaduna,

Nassarawa, Plateau and Taraba. These states have some unique characteristics which

differentiate them from the rest of the country. It would be worthwhile to briefly illustrate

these elements which when manipulated negatively prepare the grounds for the conflicts in

the zone. The socio-economic characteristics of the zone where summarized as follows in a

Special Report by the National Orientation Agency, (NOA: 2002).

5. Over 50% of the ethnic groups in Nigeria are found in the zone. It may be noted

that no one ethnic group shares 100% of its culture and values with other ethnic

groups.

6. Christianity, Islam and Traditional African Religion all command considerable

influence on the lives of the people. In other words, there is deep-seated religious

and cultural diversity.

12
 7. Apart from rich mineral resources, the zones are also endowed with massive land

and grazing activities. This explains the massive influx of people from other areas

to this zone.

(i) In terms of development, the zone is one of the least developed in spite of the

location of the Federal Capital (close) to the zone.

(ii) The zone has a very large pool of ex-servicemen. It is important to note that

majority of these ex-servicemen were disengaged from service at very young ages

and have not really been gainfully employed since their retirement.

(iii) The people of this zone are known to be hospitable, accommodating and

peaceful. It is indeed worrisome that such a people could suddenly be engaged in

frequent violent clashes. (NOA,2002:2-3).

Bassa is a local government area in the North of Plateau State, Nigeria. It has been

referred to as a hotspot for ethno-religious clashes in recent times. Bassa has also been

involved in recent crises which have rocked Plateau State. A report by Premium Times stated

that between 2010 and 2018, One Thousand Eight Hundred and One persons have been killed

in 115 different communities in the various crises between six local governments in Plateau

States namely, Bassa, Jos South, Jos North, BarkinLadi, Riyom and Bokkos. Also, 50, 212

people have been displaced in these recent crises.

2.3 THE MEDIA AND REPORTAGE ON ETHNO-RELIGIOUS CONFLICTS IN

NIGERIA
The Nigerian media over the years has demonstrated its capacity to galvanize public

opinion and engender public discourse among Nigerians. However, the media unfortunately

has more recently failed to consistently champion and/or engender sustained social changes

despite the obvious need in the country to re-mobilize and reorient Nigerians on many levels.

13
In reality, there are factors that specifically hinder the Nigerian media from consistently

functioning in the interest of the Nigerian masses in particular and Africa in general.

There are also issues of media ownership, media control and censorship, profit-led

motivation, ethnicity and religion that the media in Nigeria has to manage on a daily basis.

The ability of the Nigerian media to transcend these challenges is a key topic of debate,

Owens-Ibie (2002) noted that, ''Nigeria's ethnic composition and unique plural and divided

society make mass media effectiveness a mirage’’ and, further argued that: Ethnic

competition among major ethnic groups, namely, Hausas, Ibos, and Yorubas, as well as

between minor groups, remain an intractable problem. Ethnicity is at the heart and soul of the

Nigerian society and the struggle for power and control of national resources between

different groups. Unfortunately, this manner of ethnic struggle is reproduced in virtually all

aspects of national life in Nigeria.

Anyanwu, (2004: 113), insists that;

In many ways the Nigerian press mirrors this ethnic phenomenon and helps bring to

light the many dimensions of the ethnic game…which acts as the ears and mouthpiece of the

ethnic groups”. Consequently, the current fragmented structures of the Nigerian landscape

have resulted in the media’s failure to muster the required impetus needed to drive

sustainable change in values, social, economic, political and general infrastructural

development across the country.

Over the years, insecurity resulting from various violent activities of militia groups

and ethno-religious unrests has threatened and continues to thwart the craze for socio-

economic and political growth of societies the world over. Boko Haram insurgence has only

come to worsen matters in the Nigerian socio-economic, religious and political landscape.

14
The sect, through several attacks and bombings with Improvised Explosive Devices (IED)

has brought to question the ability of the country’s intelligence community in this regard.

This is perhaps the worst in the anal of the nation’s security history since the end of the civil

war in 1967. (Uwakwe, 2005)

However, Uwakwe, (2005) further raised an issue that, how have the mass media,

especially the broadcast media which are caught between sensationalizing stories to boost

patronage and objectively informing the people play this role, is another matter altogether.

Many have come to accuse the broadcast media of being biased in the reportage of the Boko

Haram crisis.

In reporting fundamental events such as insurgencies, adequacy of coverage is no

doubt demanded. The media owe the public a responsibility not just to report such

development, but to adequately give such account.

Insurgencies, terrorism and other forms of conflicts are very devastating

developments that easily attract adequate media coverage globally. In postcolonial Nigeria,

we have witnessed war and other forms of ethno-religious conflicts which research findings

have unveiled that these conflicts received adequate media attention. Bola (2010) affirmed

the above when he revealed in his study that conflicts in Nigeria have consistently received

maximum media coverage.

Apart from adequacy of coverage, the criterion of timeliness is very important. It is a

fundamental and an expedient criterion for newsworthiness. For news (especially hard news)

to make the desired impact, timeliness is a core demand. It is a yardstick amongst others,

which is always employed to assess the worthiness of an event. Laying credence to the above

assertion, Okunna (1999: 46), affirmed that “the quality of newness is the most fundamental

of the criteria for determining what should qualify as news”. Supporting Okunna’s assertion,

Uwakwe, (2005: 50), affirmed that;

15
 The more recent an event is at the time of going to air or publication, the timelier and

more interesting it becomes. The closer the event, the more interesting it is; currency gives

news life. Remember, “Nothing is as dead as yesterday’s news”. This “latest development”

gives news its last-minute effect. Obviously, the factor of timeliness is no doubt very

necessary when reporting events, including the emergence of crisis.

Code 1.4.3 of the Nigerian Broadcasting Code asserts that;

In calling attention to crisis, timely basic information shall be provided to assist the

public and to facilitate rescue and other forms of amelioration. In so doing, the practitioners

have to be protected.

The above assertion is no doubt, an obvious attestation to the necessity of timeliness

in conflict reportage. In fact, it is very correct to state here that timeliness is a social

responsibility which places a demand on the media to give timely account of events. Here, it

goes far beyond just giving account of events. Rather, timely account is seriously expected of

the media. This is very fundamental.

Ozoh, (2000:2), opined; News is often regarded as a perishable commodity.

Therefore, it must be timely if it is to have value. This is in the sense that if an account of an

event is not rendered as soon as it happened, such an account may become stale later on. In

essence, therefore, one of the principle considerations in deciding on the newsworthiness or

not of an event is whether an account of such an event at the guter the shortest possible time

interval following its occurrence. Otherwise, it ceases to be news. More so, Ngwu, (2000,

p.38), opined that;’’ we regard news as a perishable commodity. As such, it must be timely in

order to have value. This is in the sense that you render an account of an event as soon as it

happened. In other words, the account must have regency. If the account is not timely, the

news becomes stale.’’

16
 Ngwu, (2006:52) further contends that “because news has always been regarded as a

perishable commodity, which is capable of getting sour, and coupled with competition from

other mass media organizations, the reporter always find himself faced with deadlines for

filling news reports”.

In Nigeria, scholars have contended that the media have not been timely in their

reportage of conflicts. Afolabi (2010:63) lends credence to the above assertion when he

unveiled in his study that the Nigerian media have not fared well in timely reportage of

insurgencies, particularly the Niger Delta crisis. Yusuf (2010:92) agreed with Afolabi when

he equally found in his study that the media have failed in giving timely account of Jos crisis.

Ikenna (2008:101) further lends credence to the above findings when he unveiled in his study

that the Nigerian media have not been very timely in their account of events, especially

insurgencies.

Another core responsibility of the media is the surveillance function. Here, the media

are expected to bring to the consciousness of the public impending dangers. This function

places a demand on the media to cover, analyze and report significant developments within

and outside a given society. Lasswell (1984) in Odigbo (2003, p.178), opines that “they (mass

media) watch over, guard and alert society of impending problems and often proffer the way

forward”.

Studies have revealed that the Nigerian media have not fared well in this regard. In his

position Okpara (2010) posited that the Nigerian media are yet to effectively play the

surveillance function of the media in their reportage of conflicts. He contended that this has

led to the unabated conflicts in Nigeria. Okali (2011) supported him when he said the

Nigerian media have not done well in discharging their surveillance role, particularly in the

Boko Haram crisis.

17
 In reporting daily occurrences, including the outbreak of conflicts, the media, despite

the ownership pattern are generally expected to display a real sense of objectivity. They must

ensure balance and fairness in their reports. This implies that their reports must be free from

bias. To guarantee this, all parties involved must be given equal attention. Stories must not be

one sided. Facts must be separated from opinions. All over the world, virtually the entire

broadcasting codes and journalism ethics emphasize objectivity in news reportage. In Nigeria

for instance, code 3.3.3 of the broadcasting code states that “all sides to any issue of public

interest shall be equitably presented to ensure fairness”. However, this cannot be possible as

the journalists rely on security agencies as their source of information during crisis situations.

Also, Code 2 (i) of the Code of Ethics for Nigerian journalists affirmed the above

when it states that; the public has a right to know. Factual, accurate, balance and fair

reporting is the ultimate objective of good journalism and the basis of earning public trust and

confidence. Unfair and unbalanced journalism is capable of eroding away public confidence

in the reporter or the media organization. (Udoudo& Bassey; 2011)

In Nigeria, it is very expedient to ask how the media have fared in upholding

objectivity, particularly during conflicts. Ademola and Okeke (2011, p.14) confirmed in their

study that the Nigerian media have been biased in reporting crisis in Nigeria; Oputa, (2011,

p.67) also believed that objectivity was not observed in media coverage of the Niger Delta

crisis. Lawrence (2011, p.99) equally revealed in his study that the Nigerian media,

particularly the broadcast media have been biased in their reportage of the Boko Haram

insurgence. He further contended that their reportage of the insurgency has most often

glorified the act of terrorism.

As affirmed earlier, the Boko Haram sect has carried out several deadly attacks which

have claimed lots of lives and properties. Within January 2010 to January 2012, Vanguard

18
Newspaper of December 10, 2011 and January 23, 2012, x-rayed major attacks that were

orchestrated by Boko Haram sect. They are here under x-rayed;

1. January 2010, four persons killed in an attack at DalaAlemderi Ward in Maiduguri

metropolis, Borno State.

2. Friday January 28, 2011, group killed Borno State candidate of the All Nigeria

People’s Party (ANPP), Mr. ModuFannamiGubio, his brother, four police officers and

a 12 years old boy.

3. March 3, 2011: Three people were killed and 21 injured by an explosive device

thrown from a car at an election rally near Nigeria’s capital, Abuja.

4. April 1, 2011:A Sect attacked a police station in Bauchi.

5. April 7 2011: An explosion hits a polling booth at UnguwarDoki, Maiduguri, Borno

State, injuring more than 10 people.

6. April 8 2011: Bomb explosion at the Independent Electoral Commission office in

Suleja, kills 11.

7. April 9, 2011: A polling center in Maiduguri was bombed.

8. April 15, 2011: The Maiduguri office of the Independent National Electoral

Commission was bombed, and several people were shot in a separate incident on the

same day.

9. April 20, 2011: Boko Haram killed a Muslim cleric and ambushed several Police

Officers in Maiduguri.

10. April 21, 2011: Two suspected bomb makers die in a blast in Kaduna.

19
2.4 EMPIRICAL REVIEW
In the literature review, various dimensions of the effects of ethno-religious conflicts

have been revealed. Toughall studies were not carried out in Bassa Local Government Area,

their findings are relevant to this research. The effects of ethno religious conflicts as

conducted by different scholars are presented in the succeeding part of the review.

Suleman and Jaafar (2010) carried out a study on the economic effects of farmer-

grazer conflicts in Nigeria with Bauchi as a case study. The study examines the economic

effects of farmer grazer conflicts in Fadama areas of Bauchi State. With a population of

4,696,465, using a multistage random sampling technique, a total of 60 Fadama farmers were

randomly selected from 60 Fadama users and a corresponding 60 pastoralists randomly

selected from 60 Fadama communities. Primary data were collected using structured

questionnaire administered through individual personal interview. The result reveals that

about three million, one hundred and ninety-three thousand one hundred naira (3,193,100)

was incurred from both totally damaged and partially destroyed tube. Well/wash bore

equipment with water pumps recording one hundred and seventy-six thousand, four hundred

and fifteen thousand (176,415) motorcycles and bicycles accounts for (565,254.00) in terms

of losses incurred. Comparatively, the arable farmers incurred higher. (80, 075,172,00) losses

in monetary terms than the pastoralist (7,047,013,00).

The report further shows that reduction in farm production increased the poverty

within and among the communities and social insecurity. Also, inadequate food supply for

the family was the major setbacks encountered in the area. Furthermore, the income of

farmers in the conflict area was significantly lower than those in non-conflict areas.

This study is purely about the economic effect of farmer/grazer conflict. This study

has no ethno-religious connection with conflict. However, this researcher found it interesting

to bring out the economic angle of any kind of conflict. The effect from the empirical study

20
shows a devastating scenario of how people suffer economically after any conflict. This

captures one of the objectives of the present research which is to ascertain the economic

effects of conflicts. In a study by Yanagizawa (2014) on propaganda and conflict: evidence

from the Rwandan genocide, the researcher investigated the role of mass media in terms of

conflict and state sponsored mass violent against civilians. The researcher used a unique

village-level data set from the Rwandan genocide to investigate the impact of a popular radio

station that encourages violence against the Tutsi minority population. The paper provides

evidence that mass killing can affect participation in violence directly due to exposure and

indirectly due to social interaction. The result shows that the broadcast had a significant

impact on participation in killings and both militia groups and ordinary civilians.

An estimated 51,000 perpetrators or approximately 10% of the overall violence can be

attributed to the radio station. The broadcast increase militia violence not only directly by

influencing behavior in villages with radio reception but also indirectly in increasing

participation in neighboring villages. In fact, spill over are estimated to have cost more militia

violence than the direct effects. The result further shows that the hate speeches propagated by

the RTLM radio station increase the participation of the Tutsi by the Hutu. The conflict led to

social dislocation of event, mass killing, displacement of people and the total creeping of the

economic activities. This study is related to this work in many instances. First, the study

under review like this one focused on the effect of negative media reportage of conflict. It

considers the social and economic effect of the conflict as it relates to the coexistence of

people of different background.

In a study by Barde, (2016) on the socio-economic effects of Fulani herdsmen attack

on Southern Kaduna, the researcher used oral interview in gathering data and discovered that

many people in the area were displaced because their houses were either burnt down or

destroyed. Farming activities which is the mainstay of the people has also been adversely

21
affected as many farmers stay at home because of fear of attack. The study also found out that

there is mutual suspicion among the indigenes and the Fulani herdsmen. This study has link

with the present research on the social and economic lives of the people and how they are

affected.

Afghanistan has suffered various conflicts of religious dimension. A study carried out

by Srinivasa in (2006) shows high degree of mental disorder and trauma. The first study used

a national multistage, cluster population-based survey including 799 adult households aged

15 years and above. Sixty-two percent of the respondents reported experiencing at least four

trauma events in the previous ten years. Symptoms of depression were found in 67.7% of

respondents, symptoms of anxiety in 72.2% and post-traumatic stress disorder (P.T.S.D) in

42%. The disabled women had a poorer mental health status and there was a significant

relationship between the mental health status and traumatic events. The second study using a

cross sectional multi-cluster sample was conducted in the Nangerhar province of

Afghanistan. About 1011 respondents aged 15 years and above formed the sample. Nearly

half of the population had experienced traumatic events. Symptoms of depression were

observed in 38.5% of respondents, symptoms of anxiety in 51.8% and Post- Traumatic Stress

Disorder (PTSD) in 20.4%. High rates of symptoms were associated with higher number of

traumatic events experienced. Women had higher rates than men.

This empirical study is related to the current research because of its religious

dimension in conflict situation. The result of the psychological effect of the study show a

high degree of mental disorder and trauma. This is also in line with one of the objectives of

this research which is to assess the psychological effects of ethno religious conflict. However,

unlike the current research which looked at media related causes of ethno religious conflicts,

the previous study looks at conflict in an open and broader perspective.

22
 Savolainen (2007) carried out a study on media credibility and cognitive authority.

The empirical data were gathered from August – September, 2005 in the city of Tampere

Finland by interviewing 20 environmental activists. The participants were mainly recruited

through the electronic mailing list of the local associations for environmental issues. After the

participants, fourteen were females and six males. The ages of the informants varied from

twenty-one to fifty-nine averaging thirty-four years. Eight participants had university degrees,

five had completed occupational education and seven were university undergraduates.

Several occupations were represented among the informants, for example, engineering,

guiding, taxi driving and teaching. Of the participants, four had permanent jobs, five

temporary employments while three were unemployed, and one was on maternity leave.

The semi structured interview took averagely an hour. In the interview, the

participants were first asked to characterize their way of seeking, orienting and problem

specific information. They were specially asked to characterize their ways of assessing the

credibility of information sources and the criteria by which they find a source believable or

unbelievable. The empirical data were analyzed by means of qualitative content analysis.

The empirical findings indicate that print media (Newspapers), the internet and the

broadcast media (Radio, Television) were preferred in seeking oriental information. The most

frequently mentioned source preference were content of information and availability and

accessibility while usability of information. Nine interviewees out of twenty found it difficult

to identify the most credible media or information sources. They were not able to give

definite answers to questions such as whether for example a newspaper was more credible

than the internet in cases of encountering contradictory information. The frequent answer

was: it depends‟. Media credibility was perceived to be situationally sensitive and closely

related to the topic of interest when monitoring events through it or personal sources.

Interestingly, broadcast media (Radio and Television) were not rated among the most

23
credible sources, even though Television appeared to be a fairly popular source of orienting

information.

This study is directly related to the present research which deals with media and

information dissemination. The credibility of a media house is determined by how it adhered

to professional ethics which will to a large extent reduce incidences of conflicts associated

with bad media reportage. However, this empirical study does not treat ethnic or religious

aspects of conflicts. It only looks at the factors that make a media house credible or

otherwise. It is this credibility that determines the content of its news and reportage.

A study by Alagbu (2010) on the effects of religious and ethnic conflict on women

and children in Northern Nigeria discovers that religious and ethnic conflicts cause physical

pain and psychological trauma. The study used four Likert scale /structural questionnaire and

interview to get the view of 2168 respondents. The result reveals that such conflicts bring

about reduction in the economic capability of the family which reduces parents’ ability to

send their children to school. There is destruction of economic resources and property of

individual families. It is also discovered that ethnic and religious conflicts have an inhibition

effect on normal worship service due to fear on the part of the worshippers. It also

permanently traumatizes the lives of many victims.

This study has connection with the present work which is about the effects of media

reportage of religious and ethnic conflicts on Christians and Muslims in Kaduna State. Again,

the current work shares similar objectives with the empirical study reviewed in the area of

social, economic and psychological effects caused by ethnic and religious conflicts. The only

difference between the two studies is that the empirical research focuses on women and

children while this work is all encompassing that is it examines the effects on both Christians

and Muslims without gender or age barrier.

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2.5 THEORETICAL FRAME WORK
Various media theories are connected to this research study. These media theories

include: The Magic Bullet Theory, Conflict theory and the Social Cognitive Theory.

2.5.1 Conflict Theory

In general, conflict theory seeks to scientifically explain the general contours of

conflict in society: how conflict starts and varies, and the effects it brings. The central

concerns of conflict theory are the unequal distribution of scarce resources and power. What

these resources are might be different for each theorist, but conflict theorists usually work

with Weber’s three systems of stratification: class, status, and power. Conflict theorists

generally see power as the central feature of society, rather than thinking of society as held

together by collective agreement concerning a cohesive set of cultural standards, as

functionalists do. Where power is located and who uses it (and who doesn’t) are thus

fundamental to conflict theory. In this way of thinking about things, power isn’t necessarily

bad: it is a primary factor that guides society and social relations. Concepts and Theory:

Variation in Conflict Coser argues that conflict is instinctual for us, so we find it

everywhere in human society. There is the conflict of war, but there is also the conflict that

we find in our daily lives and relationships.

But Coser also argues that conflict is different for humans than for other animals in

that our conflicts can be goal related. There is generally something that we are trying to

achieve through conflict, and there are different possible ways of reaching our goal. The

existence of the possibility of different paths opens up opportunities for negotiation and

different types and levels of conflict. Because Coser sees conflict as a normal and functional

part of human life, he can talk about its variation in ways that others missed, such as the level

of violence and functional consequences. Basic Sources of Conflict First, we want to consider

what brings on social conflict in the first place. As I pointed out in the definition of conflict

25
theory, most social conflict is based on the unequal distribution of scarce resources. Weber

identified those resources for us as class, status, and power.

Weber, as well as Simmel, also pointed out the importance of the crosscutting

influences that originate with the different structures of inequality. For example, a working

class black person may not share the same political interests as a working class white person.

The different status positions of these two people may cut across their similar class interests.

Thus, what becomes important as a source of social conflict is the covariance of these three

systems of stratification. If the public perceives that the same group controls access to all

three resources, it is likely that the legitimacy of the system will be questioned because

people perceive that their social mobility is hampered.

The other general source of conflict comes from Marx. Marx’s concern was with a

group’s sense of deprivation caused by class. This sense of deprivation is what leads a group

to class consciousness and produces conflict and social change. Marx was primarily

concerned with explaining the structural changes or processes that would bring the working

class to this realization, such things as rising levels of education and worker concentration

that are both structurally demanded by capitalism. Contemporary conflict theory has modified

the idea of deprivation by noting that it is the shift from absolute to relative deprivation that is

significant in producing this kind of critical awareness. Absolute deprivation refers to the

condition of being destitute, living well below the poverty line where life is dictated by

uncertainty over the essentials of life (food, shelter, and clothing).

People in such a condition have neither the resources nor the willpower to become

involved in conflict and social change. Relative deprivation, however, refers to a sense of

being underprivileged relative to some other person or group. The basics of life aren’t in

question here; it’s simply the sense that others are doing better and that we are losing out on

something. These people and groups have the emotional and material resources to become

26
involved in conflict and social change. But it isn’t relative deprivation itself that motivates

people; it is the shift from absolute to relative deprivation that may spark a powder keg of

revolt. People who are upwardly mobile in this way have the available resources, and they

may experience a sense of loss or deprivation if the economic structural changes can’t keep

pace with their rising expectations. Predicting the Level of Violence Simmel and Coser

move us past these basic premises to consider the ways in which conflict can fluctuate. One

of the more important ways that conflict can vary is by its level of violence. If people

perceive conflict as a means to achieving clearly expressed rational goals, then conflict will

tend to be less violent. A simple exchange is a good example. Because of the tension present

in exchanges, conflict is likely, but it is a low-level conflict in terms of violence. People

engage in exchange in order to achieve a goal, and that desired end directs most other factors.

Another example is a worker strike. Workers generally go on strike to achieve clearly

articulated goals and the strikers usually do not want the struggle to become violent—the

violence can detract from achieving their goals (though strikes will become violent under

certain conditions).

The passive resistance movements of the sixties and early seventies are other

examples. We can think of these kinds of encounters as the strategic use of conflict.

However, conflict can be violent, and Coser gives us two factors that can produce violent

conflict: emotional involvement and transcendent goals. In order to become violent, people

must be emotionally engaged. Durkheim saw that group interaction could increase emotional

involvements and create moral boundaries around group values and goals. He didn’t apply

this to conflict, but Coser does. The more involved we are with a group, the greater is our

emotional involvement and the greater the likelihood of violent conflict if our group is

threatened. Conflict will also tend to have greater levels of violence when the goals of a

group are seen to be transcendent. As long as the efforts of a group are understood to be

27
directed toward everyday concerns, people will tend to moderate their emotional involvement

and thus keep conflict at a rational level. If, on the other hand, we see the goals of our group

as being greater than the group and the concerns of daily life, then conflict is more likely to

be violent.

For example, when the United States goes to war, the reasons are never expressed by

our government in mundane terms. We did not say that we fought the First Gulf War in order

to protect our oil interests; we fought the war in order to defeat oppression, preserve freedom,

and protect human rights. Anytime violence is deemed necessary by a government, the

reasons are couched in moral terms (capitalists might say they fight for individual freedoms;

communists would say they fight for social responsibility and the dignity of the collective).

The existence of transcendent goals is why the Right to Life side of the abortion conflict

tends to exhibit more violence than advocates of choice— their goals are more easily linked

to transcendent issues and can thus be seen as God-ordained. Concepts and Theory:

The Integrating Forces of Conflict Coser makes the case for two kinds of functional

consequences of conflict: conflict that occurs within a group and conflict that occurs outside

the group.

An example of internal conflict is the tension that can exist between indigenous

populations or first nations and the national government. Notice that this internal conflict is

actually between or among groups that function within the same social system.

Examples of external group conflicts are the wars in which a nation may involve

itself.

28
When considering the consequences for internal group conflict, Coser is concerned with low-

level and more frequent conflict. When explaining the consequences for external conflict, he

is thinking about more violent conflict.

The Bullet and the Needle in the 1920s and 1930s, scholars were concerned with

making sense of the influence of both wartime propaganda and what were seen as widespread

effects of radio and newspapers on the attitudes of individual citizens. The words of Harold

Lasswell, a prominent mass communication researcher during this time, reflect the thinking

of that time period. In Propaganda Techniques in the World War, Lasswell (1927) wrote,

complexity of society through industrialization, urbanization, and other factors and concluded

that individuals were becoming isolated and thus unable to form meaningful connections of

community with each other.

This view of the mass society emphasized the following characteristics (DeFleur&

Ball-Rokeach, 1989, p. 159): Individuals are presumed to be in a situation of psychological

isolation. Impersonality prevails in individuals’ interactions with each other. Individuals are

relatively free from the demands of binding informal social obligations. Individuals in this

conception of society were seen as easy targets of the magic bullets from the media.

Individuals in a mass society were disconnected, or atomized; hence, the powerful media

could affect them directly and strongly. In viewing the audience as isolated and impersonal,

the media were seen as having a uniform and powerful impact on all members of society.

Picture in your mind the classic pictures of crowds of German citizens, saluting as one in

political gathering as Adolf Hitler rose to power. This is the mass society as conceptualized

by early theorists—an audience of undifferentiated individuals very opens to the influence of

strong and power leaders, or strong and powerful media.

29
2.5.2 Social Cognitive Theory
As media theorists moved away from the strong effects models of the magic bullet

injecting its content into the undifferentiated mass audience and toward limited effects

models, many scholars relied on psychological theories that distinguished between S-R

models and S-O-R models. In other words, theorists began to ask about what human

qualities—in particular, what psychological qualities—came between the stimulus of the

media message and the audience’s response. One of the most obvious conceptualizations for

this role of the organism (i.e., the “O”) is to see people as learners who could think about the

content of the media and whose thinking could then make a difference in the acquisition of

new attitudes and behaviors.

Thus, turning to learning theories as a way to understand media effects made a great

deal of sense in the middle of the 20th century. Early psychologists in the behaviorist mode

(e.g., John B. Watson and B. F. Skinner) were concerned with the extent to which human

action is a conditioned response to external stimuli. Logical literature by N. E. Miller and

Dollard (1941). These researchers posited that if humans were motivated to learn a particular

behavior, they would be able to learn by observing models and then be positively reinforced

by imitating those models. That is, a child might observe another child playing with an

unfamiliar toy. The observing child could then imitate the observed child and be rewarded by

the pleasures of play. These ideas were the first version of social learning theory.

Since these early ideas were proposed about the role of imitation in the acquisition of

behavior, theoretical thinking about social learning has developed. The leader in the

development of social learning theory (relabeled in the 1970s and 1980s as social cognitive

theory) has been Albert Bandura. Bandura’s first key ideas in the area (Bandura, 1962)

further developed Miller and Dollard’s earlier ideas about imitative learning. In more recent

30
publications, Bandura has elaborated on the process of social learning and on cognitive and

behavioral factors that influence the learning process.

CHAPTER THREE

RESEARCH METHODOLOGY

3.0 INTRODUCTION
This chapter presents the research design, population procedure for data collection,

sampling techniques. The methodology is geared towards collecting the appropriate data that

will help make an informed decision. It spells out step by step procedure to gather and

analyze the data collected. This research is to determine the effect of Peace FM in ethno-

religious conflicts in Bassa Local Government in Plateau State. The essence of chapter three

is to show the suitable method for data collection and analysis of the research work.

3.1 RESEARCH DESIGN

Research design is the strategy or approach for conducting a scientific inquiry. It is a

process of creating an empirical test to support or refute knowledge of claim. Therefore, this

study adopted a survey method of study. Survey is a form of research were population are

being studied by collecting and analyzing data from a sample of the population considered

representative. This will help the researcher to get important information about the study and

help to make descriptive analysis and interpretation of the research problem. Osuala (2001)

sufficed that survey are oriented towards the isolation of causative factors. Survey research is

used because it is more realistic than experiment as it investigates circumstances that are

unusual in their natural setting.

31
Also, it does not only uncover data but it interprets, combine separate elements into a single

unit mix merge, and blend the data and points to implications and mutual dependence

The experimental method of design was also adopted because the method of the correlation is

good and there is time priority in a causal relationship which brings about the consistency in a

causal relationship. According to Oyetunde (2002), Experimental method is a systematic and

scientific approach to research in which the researcher manipulate one or two variables

control and measures

3.2 POPULATION OF THE STUDY

Awotunde, Ugodulunwa and Ozoji (1997) said that a population in research is the

target group which a researcher is interested in studying, and about which he intends to obtain

information and draw conclusions.

This research covers those who are dwellers in Jos, Plateau state and Bassa in

particular due to how research territory. Areas of Bassa Local Government affected by the

recent ethno-religious conflict were: Rukuba and the Irigwe. Therefore, this research

proposes to make these two major tribes the population of the study.

Asika (2001) says a research population is made up of all conceivable elements

subjects or observation relating to a particular phenomenon of interest to the research work.

The elements and subjects related to this particular phenomenon of research included students

and different fields of life to these who listen to Peace FM daily and know the nature of

programming that the Peace Fm employs and its effect on the conflicts of ethnicity and

religion in the region.

3.3 AREA OF STUDY

The research work will be carried out in Bassa Local Government. Bassa Local

Government was created in 1976 during the local reforms of General Olusegun Obasanjo

32
administration. It is the nearest Local government to Jos North Local Government and it

occupies an area of 1, 693 square kilometers and has the population of about 189, 834

according the 2006 National Population Census. The main ethnic groups or languages in the

Local Government are: Irigwe, Rukuba, Amo, Buji, Chawai among many others.

3.4 SAMPLING TECHNIQUES

For this research exercise, the sampling technique used is simple random techniques

method. This method was used so as to ensure that every category of the population selected

has equal opportunity to participate in the study.

Osuala (2001) refers to random sampling as that method of drawing a potion or a

sample of a population an equal chance of being selected in other words. In a Random

sampling, all possible samples of fixed size have probability of being selected. A sample

drawn at random is unbiased in a sense that no member of the population has any more

chance of being selected than any other member.

3.5 SAMPLE SIZE

According to Eguzoikpe (2008), Sampling is the mechanism of choosing designated

quantities or proportions as representations of whole population. This small representation of

the whole proportion is called a “sample”.

Research populations are usually very large and extensive and therefore almost

impossible for researcher to reach and obtain information from each and every member.

Due to time constraints and resources at the researcher’s disposal, one hundred and

fifty (150) copies of questionnaire will be administered to respondents to ascertain their

disposition about the role of the Peace FM in Ethno-religious conflicts in Bassa LGA.

Quantitatively, 150 questionnaires will be administered to the respondents in Bassa Local

Government Area while qualitatively an interview guide will be used to interview a staff of

33
Peace FM 90.5. This is to ensure that a balance data is gathered and collected in the side of

the audience and the radio station.

3.6 METHOD OF DATA COLLECTION

Quantitative method of data collection will be used because it generates numerical

data that can be converted into numbers for statistical review. The researchers intend to

personally share the questionnaire to the respondents physically thereby monitoring the

process and making sure the questionnaires are returned immediately after filling them to

reduce the create of non-return of questionnaires from the target audience who are picked at

random.

3.7 INSTRUMENTS FOR DATA COLLECTION

Questionnaire will be used to data collection in order to get firsthand information

about the research study and also to make descriptive analysis and interpretation of problem.

Osuala (2001) says that questionnaires are meant to define the problem to be tackled by the

survey and hence to decide on which questions to ask which will be concise and simple

enough for the respondents. The interview and questionnaire will enable the researcher

extract first hand data needed for analysis for this study. The questionnaire will cover

demographic information and responses to the research questions.

3.8 VALIDITY AND RELIABILITY OF INSTRUMENT

Test and re-test method will be adopted in the course of the research work to test the

validity of the instrument because for an instrument to test what it is intended to test; it must

be satisfied valid. This involves measuring the same individual at two points in a time. After

which a pilot study was embarked upon to ascertain areas of complexities and doubt for the

respondents and it was found to measure the variable it is set out to measure and also indicate

a high level of consistency, considering its face, construct and predictive validity.

34
3.9 METHOD OF DATA PRESENTATION AND ANALYSIS
In this study, the researchers will adopt tabulation as a method of analysis. the

questionnaire will be sorted in different numbers and the total responses will be summed up

and this form the basis after the questionnaires has been assembled and organized in a tabular

form which will be carefully analyzed in order of simple frequency and percentage.

Toluhi (2001) describe it as percentage which expresses a rate of the total of the variables as

a proportion of hundreds. We express the relative frequency of a phenomenon as a ratio in

100 terms.

35
 CHAPTER FOUR

DATA PRESENTATION

4.1 INTRODUCTION
This chapter includes the main variables covered. The data analysed and interpreted

are for the questions stated .out of 150 copies of questionnaire administered to respondents in

Bassa Local Government Area and Jos Metropolis respectively, only 144 copies were

retrieved and are valid for analysis and decision making. Therefore, the analysis is based on

144 questionnaires.

36
4.2 DATA PRESENTATION

Table 1: Profile Distribution of Respondents

Frequency Percentage (%)

Gender
Male 56 39
Female 88 61
Total 144 100
Age
20-30 72 50
31-40 30 21
41-50 22 15
51 and Above 20 14
Total 144 100
Marital Status
Single 84 58
Married 46 38
Divorced 14 10
Total 144 100
Religion
Christianity 85 59
Islam 59 41
Others 0 0
Total 144 100
Educational Status
Primary certificate 18 13
WAEC and NECO 42 29
OND/HND/NCE 40 28
B.Sc. 44 30
Total 144 100

37
Gender Distribution of Respondents

Analysis: The above table shows the gender distribution of the respondents. It was

discovered that out of 144 respondents, 56 respondents representing 39% were males while

88 respondents representing 61% were females. This implies that the majority of the

respondents are women and that women participate more when it comes to academic

exercises and learning now than men.

Age Distribution of Respondents

Analysis: The table above show the age range of the respondent 50% (n=72) of the

respondents were within the age bracket of 20-30 years of age while 21%(n=30) were within

the age bracket of 31-40 and 15% (n=22) were within the age of 41-50, while 14% (n=20)

were within the range of 51 and above. there by showing that the majority of respondents

were within the age range of 20-30 years of age.

Marital Status Distribution of Respondents

Analysis: The table above shows the marital status of the respondents which shows that 84

respondents representing 58% were single while 46 respondents representing 38% were

married and 14 respondents representing 10%were divorced. Therefore, showing that

majority of the respondents were singles.

Educational Qualification distribution of Respondents

Analysis: Table five shows the educational qualification of the respondents and it shows that

13% (n=18) were primary school holders while 29% (n=42) were secondary school

certificate holders (WAEC/NECO) and 28% (n=40) were OND/HND/NCE holders while

30%(n=44) were Degree holders. Therefore, it shows that the most respondents were Degree

(BSC) holders implying that the level of literacy in Bassa Local Government is improving.

Therefore, the sample population were educated enough.

38
Religion

Analysis: The Table show the religion of the respondents and it shows that 85 respondents

representing 59% were Christians while 59 respondents representing 41% were Muslims

there by showing the most respondents were Christians.

4.3 THEMATIC ANALYSIS

Interpretation of results is being done based on research objectives and questions

earlier stated at the beginning of the work.

RESEARCH QUESTION 1: How objective is Peace 90.5 FM in reporting the ethno-

religious Conflict in Bassa Local government

Table 2: The objectivity of Peace 90.5 FM in reporting/ ethno-religious conflict

S/N S t a t e m e n t S A A U D D S D ̅)
Mean (𝒙 Remark

1 Adequate at ention has be n given to ethno-religious conflict in Bas a Local government by Peace 90.5FM 54 (38%) 52 (38%) 28 (19%) 10 (7%) - 2 . 8 Accepted

2 Reports from Peace 90.5 FM were free from bias 10 (7%) 42 (29%) 82 (57%) 8 (6%) 2 (1%) 3 . 5 Accepted

3 Reporters from Peace 90.5FM are aware of the importance of providing unbiased information on the Ethno- Religious Conflict. 12 (8%) 18 (33%) 70 (49%) 12 (8%) 2 (1%) 3 . 5 Accepted

4 Objectivity is ustained and encouraged by Peace 90.5 FM reports on the Ethno-Religious Conflict. 48 (32%) 54 (37%) 28 (19%) 12 (8%) 4 (3%) 3 . 5 Accepted

This table shows that the response of the respondents. 54 respondents (38%) strongly

agreed, 52 respondents (38%) agreed, 28 respondents (19%) undecided, 10 respondents (7%)

39
disagreed therefore, showing that majority of the respondents strongly agreed that adequate

attention has been given to ethno-religious conflict in Bassa.While 10 respondents (7%)

strongly agreed, 42 respondents (29%) agreed, 82 respondents (57%) undecided, 8

respondents (6%) disagreed while 2 respondents (1%) strongly disagreed. thereby showing

that majority of the respondents had no decisions on whether reports from Peace 90.5FM

were free from bias.

The table above shows that 12 respondents (8%) strongly agreed, 18 respondents

(33%) agreed, 70 respondents (49%) undecided, 12 respondents (8%) disagreed, while 2

respondents (1%) strongly disagreed therefore, showing that majority of the respondents’

undecided.

The table shows that 48 respondents (32%) strongly agreed, 54 respondents (37%)

agreed, 28 respondents (19%) undecided, 12 respondents (8%) disagreed, while 4

respondents (3%) strongly disagreed. this implies that majority of the respondents agreed that

objectivity was sustained and encouraged by reports from Peace 90.5FM.

Research Question 2: What is the level of prominence given on Ethno-Religious Conflicts

in Bassa Local Government?

40
Table 3: Level of performance on Ethnoreligious conflict

S/N Statement S A A U D D S D ̅)
Mean (𝒙 Remark

1 Reports on Ethno-Religious Conflicts are monitored by Peace 90.5FM 46 (32%) 54 (37%) 28 (19%) 12 (8%) 4 (3%) 3 . 5 Accepted

2 Ef orts were made by reporters of Peace 90.5 FM to curb the Ethno-Religious conflicts are reported to the public. 22 (15%) 72 (50%) 24 (17%) 18 (12%) 8 (5%) 3 . 5 Accepted

3 Adequate measures are put in place to ensure step by step fol ow up of information got en. 28 (19%) 54 (37%) 28 (19%) 22 (15%) 12 (8%) 3 . 5 Accepted

4 Reports by Peace 90.5FM has made the public aware of ethno- religious conflicts. 34 (24%) 62 (43%) 20 (14%) 26 (18%) 2 (1%) 3 . 5 Accepted

5 Peace 90.5FM has effectively reported on figures of death. 40 (28%) 40 (28%) 28 (19%) 22 (15%) 14 (10%) 3 . 5 Accepted

The above table shows that 46 respondents (32%) strongly agreed, 54 respondents

(37%) agreed, 28 respondents (19%) undecided, 12 respondents (8%) disagreed, while 4

respondents (3%) strongly disagreed. Therefore, this states that majority of the respondents

agreed that the reports on ethno-religious conflicts are monitored by Peace 90.5FM.

The above table shows that 22 respondents (15%) strongly agreed, 72 respondents

(50%) agreed, 24 respondents (17%) undecided, 18 respondents (12%) disagreed, while 8

respondents (5%) strongly disagreed. therefore, this implies that the most respondents agreed

that efforts to curb ethno-religious conflicts were made.

Table 12 show that 28 respondents (19%) strongly agreed, 54 respondents (37%)

agreed, 28 respondents (19%0 undecided, 22 respondents (15%) disagreed, while, 12

41
respondents (8%) strongly disagreed. this implies that majority of the respondents agreed that

adequate measures are put in place to ensure step by step follow up of information gotten.

The table above shows that 34 respondents (24%) strongly agreed, 62 respondents

(43%) agreed, 20 respondents (14%) undecided, 26 respondents (18%) disagreed, while 2

respondents (1%) strongly disagreed. this states that majority of the respondents agreed that

reports by Peace 90.5FM has made the public aware of ethno-religious conflicts.

Table 14 shows that 40 respondents (28%) strongly agreed, 40 respondents (28%)

agreed, 28 respondents (19%) undecided, 22 respondents (15%) disagreed, while 14

respondents (10%) strongly disagreed. therefore, this states that there was a bracket between

two variables as 40 respondents strongly agreed and 40 also agreed that peace 90.5FM has

effectively reported on figures of death.

42
Research Question 3: How does ownership of Peace 90.5FM influences the escalation or de-

escalation of the Ethno- Religious Conflicts in Bassa Local Government?

Table 4: How Peace 90.5FM influences the escalation or de - escalation of the Ethno-
Religious Conflicts in Bassa Local Government?

S/N Statement S A A U D D S D ̅)
Mean (𝒙 Remark

1 Reporters of Peace 90.5FM are aware of the importance of providing an unbiased information on the ethno-religious conflict in Bas a Local Gov24
ernment. (17%) 40 (27%) 76 (53%) 4 (3%) - 2 . 8 Accepted

2 Control the amount of information dis emination on Ethno-Religious Conflicts. 24 (17%) 68 (47%) 30 (21%) 12 (8%) 10 (7%) 3 . 5 Accepted

3 Peace 90.5FM Reports on Bas a Ethno-Religious Conflicts has favoured public interest over the image of the government. 28 (19%) 46 (32%) 28 (19%) 16 (11%) 26 (18%) 3 . 5 Accepted

The table above shows that 24 respondents (17%) strongly agreed, 40 respondents

(28%) agreed, 76 respondents (53%) undecided, 4 respondents (3%) disagreed and none

disagreed strongly. this states that most respondent’s undecided.

Table above, shows that 24 respondents (17%) strongly agreed, 68 respondents (47%)

agreed, 30 respondents (21%) undecided, 12 respondents (8%) disagreed and 10 respondents

(7%) strongly disagreed. therefore, showing that most respondents agreed owners of media

houses control the amount of information dissemination on Ethno-Religious Conflicts.

The table above shows that 28 respondents (19%) strongly agreed, 46 respondents

(32%) agreed, 28 respondents (19%) undecided, 16 respondents (11%) disagreed, 26

respondents (18%) disagreed strongly. therefore, and stating that majority of the respondents

agreed that Ethno-Religious conflicts report has favoured the public.

43
Research Question 4: How does the intervention of Peace 90.5 FM influenced the

escalation and de-escalation of the Ethno-Religious Conflicts in Bassa Local Government

Area?

Table 6: Intervention of Peace 90.5 FM influenced the escalation and de-escalation of

the Ethno-Religious
S/N S t a t e m e n t S A A U D D S D Mean (𝒙 ̅) Remark

1 Peace 90.5 FM takes sides in the reportage of Bassa Ethno-Religious Conflict. 42 (29%) 22 (15%) 46 (32%) 24 (17%) 8 (5%) 3 . 5 Accepted

2 Peace 90.5 FM reports on the Ethno-Religious Conflict has incited more violence. 18 (12%) 16 (11%) 30 (21%) 56 (39%) 24 (17%) 3 . 5 Accepted

3 Peace 90.5 FM reports on Bas a Ethno-Religious Conflict has provided reliable information that has led to stabil ty and escalation. 36 (25%) 58 (40%) 30 (21%) 14 (10%) 6 (4%) 3 . 5 Accepted

Table above states that 42 respondents representing 29% strongly agreed, 22

respondents (15%) agreed, 46 respondents (32%) undecided, 24 respondents (17%) disagreed

while 8 respondents (5%) strongly disagreed. implying that majority of respondents had no

decision on the side taken by peace 90.5fm in their reportage.

The above table states that 12%(n=18) strongly agreed, 11%(n=16) agreed,

21%(n=30) undecided ,39%(n=56) disagreed, while 17%(n=24) strongly disagreed showing

that majority of respondents disagreed.

The above table states that 36 respondents (25%) strongly agreed, 58 respondents

(40%) agree, 30 respondents (21%) undecided, 14 respondents (10%) disagree, while 6

respondents (4%) strongly disagreed showing that majority of the respondents agree that

reports from peace 90.5 FM has led to stability.

44
4.4 DISCUSSION OF FINDINGS
Research Question 1: Objective of peace 90.5Fm in reporting ethno-religious

conflict in Bassa Local Government.

As shown on the table above, (table 3) that 10 of respondents (7%) strongly agreed

that adequate attention has been given to ethnic religious conflict in Bassa and that the reports

were objective , 42 respondents (29%) agreed , 82 respondents (57%) undecided while 8

respondents ( 6%) disagreed .This has shown that deliberate subjectivity arises because in

reporting daily occurrences, including the outbreak of conflicts, the media, despite the

ownership pattern are generally expected to display a real sense of objectivity. They must

ensure balance and fairness in their reports. This implies that their reports must be free from

bias. To guarantee this, all parties involved must be given equal attention. Stories must not be

one sided. Facts must be separated from opinions. All over the world, virtually the entire

broadcasting codes and journalism ethics emphasize objectivity in news reportage. In Nigeria

for instance, code 3.3.3 of the broadcasting code states that “all sides to any issue of public

interest shall be equitably presented to ensure fairness”. However, this cannot be possible as

the journalists rely on security agencies as their source of information during crisis situations.

Also, Code 2 (i) of the Code of Ethics for Nigerian journalists affirmed the above

when it states that; the public has a right to know. Factual, accurate, balance and fair

reporting is the ultimate objective of good journalism and the basis of earning public trust and

confidence. Unfair and unbalanced journalism is capable of eroding away public confidence

in the reporter or the media organization. (Udoudo& Bassey; 2011)

Research Question 2: Level of prominence given on ethnos -religious conflict in Bassa

Local Government.

Table shows that 22 respondents (15%) strongly agreed, 72 respondents (50%) agreed,

24 respondents (17%) undecided, 18 respondents (12%) disagreed, while 8 respondents (5%)

45
strongly disagreed. Therefore, this implies that the most respondents agreed that efforts to

curb ethno-religious conflicts were made.

However, Uwakwe, (2005) further raised an issue that, how have the mass media,

especially the broadcast media which are caught between sensationalizing stories to boost

patronage and objectively informing the people play this role, is another matter altogether.

Many have come to accuse the broadcast media of being biased in the reportage of the Boko

Haram crisis.

In reporting fundamental events such as insurgencies, adequacy of coverage is no

doubt demanded. The media owe the public a responsibility not just to report such

development, but to adequately give such account.

Insurgencies, terrorism and other forms of conflicts are very devastating

developments that easily attract adequate media coverage globally. In postcolonial Nigeria,

we have witnessed war and other forms of ethno-religious conflicts which research findings

have unveiled that these conflicts received adequate media attention. Bola (2010) affirmed

the above when he revealed in his study that conflicts in Nigeria have consistently received

maximum media coverage. This has further shown that attention was given to the ethno-

religious conflict on Bass a Local Government by Peace 90.5FM.

A popular parlance in the news cycle by Charles Anderson Dana, an American

journalist (1819-1897) is that “when dog bites a man it is not news but when a man bites a

dog it is news.” Readers are normally drawn to headlines that are very catchy and captivating

and such headlines sell newspapers and magazines. Owens-Ibie (32) reinforces this assertion

when he argues that the media are naturally attracted to conflicts, and that conflicts often

generate media attention because they fit into the definition of what is considered news by

professional journalists; timeliness, drama, consequence and the involvement of personalities

who become important definers of conflict. According to him, these elements help the media

46
to define news in negative terms and conflict tends to satisfy the public demand for

information on the conflict.

Research Question 3: How ownership of Peace90.5FM Influences the reports of the Ethno-

Religious conflicts in Bassa Local Government.

Table shows that 24 respondents (17%) strongly agreed, 40 respondents (28%) agreed, 76

respondents (53%) undecided, 4 respondents (3%) disagreed and none disagreed strongly.

this states that most respondent’s undecided.

Ownership is one of the central factors that determine how the mass media perform

their roles in any society, because as the popular saying goes “he who pays the piper dictates

the tune.” Therefore, in practical terms, scholars, especially those from the Marxist

perspective do not subscribe to the notion that it is possible to have a neutral media anywhere

in the world. According to Karl Marx: The class which has the means of material production

at its disposal has control at the same time over the means of mental production, so that

thereby, generally speaking, the ideas of those who lack the means of mental production are

subject to it (qtd in Curran et al. 22). Karl Marx argues further that the mass media simply

disseminate the ideas and world views of the ruling class, and deny or defuse alternative

ideas. No matter the benevolence of the government, no matter the democratic principles of

the society and no matter the advancement of any society, the mass media are usually

subjected to some form of control from their proprietors. It is the ownership pattern that

determines the management of any media organisation because all media organizations are

set up to promote certain objectives.

Research Question 4: How the intervention of peace 90.5FM has influence the escalation or

de-escalation of the ethno- religious conflict in Bassa Local Government.

Table shown above states that 36 respondents (25%) strongly agreed, 58 respondents

(40%) agree, 30 respondents (21%) undecided, 14 respondents (10%) disagree, while 6

47
respondents (4%) strongly disagreed showing that majority of the respondents agree that

reports from peace 90.5 FM has led to stability.

The media impact on the escalation of conflict is therefore more widely recognized

than the media impact on peace building. A common journalist principle is: “If it bleeds, it

leads” (www.urbandictionary.com/define). That means that the media loves violence and

conflict to form headline news, as against news of dialogue and understanding. This tendency

to give priority to the media impact on the escalation of conflict is therefore more widely

recognized than the media impact on peace building. A common journalist principle is: “If it

bleeds, it leads” (www.urbandictionary.com/define). That means that the media loves

violence and conflict to form headline news, as against news of dialogue and understanding.

This tendency to give priority to conflict and violence news over peace news distorts reality

and leads many people to think that conflict is pervasive and peace is abnormal. Several

studies confirm that the impact of the media on conflict escalation is greater than the impact

of the media on conflict prevention and peace building. Peace journalism scholar Gadi

Wolfsfeld notes that there is a “fundamental contradiction between the nature of a peace

process and news values, the media often play a destructive role in attempts at making

peace”. Media and media professionals tend to favour four values: immediacy, drama,

simplicity and ethnocentrism. These values make it difficult to use the media for peace. As a

result of their ability to reach and influence large numbers of people, the media carry

immense power in shaping the and violence news over peace news distorts reality and leads

many people to think that conflict is pervasive and peace is abnormal. Several studies

confirm that the impact of the media on conflict escalation is greater than the impact of the

media on conflict prevention and peace building. Peace journalism scholar GadiWolfsfeld

notes that there is a “fundamental contradiction between the nature of a peace process and

news values, the media often play a destructive role in attempts at making peace” (2). Media

48
and media professionals tend to favour four values: immediacy, drama, simplicity and

ethnocentrism. These values make it difficult to use the media for peace. As a result of their

ability to reach and influence large numbers of people, the media carry immense power in

shaping the course of a conflict.

49
 CHAPTER FIVE

SUMMARY AND CONCLUSION

5.1 SUMMARY OF FINDINGS

This study has examined the mutual interactive effects of ethno-religious conflict and

peace 90.5FM on the plateau. In doing this, the study relied mainly on secondary sources of

data by critically analyzing some sample who are based in Bassalocal government and Jos

metropolis. The study also extensively reviewed related and relevant literature on ethno-

religious conflict, effects of ethno-religious conflict and the role of mass media on national

development. In the process the study discovered gaps yet to be filled which among other

things have to do with the role of the media in escalating or de-escalating ethno-religious

conflicts and the consequences of media reportage on national development. greatly

influenced by ethno-religious, ownership, geographical and political ideological tendencies to

the detriment of the ethics guiding the profession. It was also discovered that the traditional

pattern of viewing and reporting news cannot be adopted by media professionals when

reporting ethno-religious conflicts. While analyzing the mass media reportage of the various

ethno-religious conflicts in the past three decades, the study found that the media reportage

was in the process it was also revealed that lack of sensitivity in media reportage of ethno-

religious conflicts has adverse effects on the escalation of the conflicts which in turn affected

national development. And that Peace 90.5FM lacks balance when it comes to reporting

conflicts especially ethno-religious conflict. Even though there is a great improvement in

Peace 90.5fm's reportage.

5.2 CONCLUSION
So far, attempts have been made to discuss the adverse effects of ethno-religious

conflicts in Nigeria especially plateau state. This study concludes that ethno-religious

conflicts are protracted, widespread, complicated and dangerous forms of conflicts plaguing

50
Nigeria today, especially the northern part of the country. These conflicts have lingered on

for the past three decades without solutions in sight. The aftermath of these conflicts led to

the destruction of lives and property, physical and mental devastation, deprivation and

dislocation of many Nigerians.

The Mass media’s roles in escalating or deescalating these incessant conflicts have

been questioned by scholars and non-scholars alike. The result of this study shows that the

general knowledge of journalism is not enough for most media professionals to report ethno-

religious conflicts effectively. As a result, the consequence can be a reporting style that feeds

on and repeats the worst stereotypes, the drama and the immediacy of conflict, and fuels their

ignition into violence as the study has shown. The mass media therefore, can overcome many

of the challenges of reporting ethno-religious conflicts when they understand the psychology

and the emotion involved in ethnic and religious issues. Once the media practitioners are able

to understand various issues and intricacies of ethno-religious conflicts, they will engage in

objective and responsible reportage for a peaceful society which will lead to national

development. Therefore, peaceful co-existence among adherents of various religions in

Nigeria, especially Muslims and Christians, can best be promoted by the mass media for

national development. National development on the other hand cannot take place in the face

of incessant ethno-religious conflicts with their attendant destruction of lives and property.

That is why all institutions in the society, especially the mass media should carry out their

functions responsibly towards a peaceful society.

5.3 RECOMMENDATIONS
Bearing in mind the findings of this study in mind and the reality of violent Ethno-

religious conflicts in Nigeria in the previous years and effects on national development, all

institutions in Nigeria should perform their functions responsibly for national development.

Therefore, this research recommends that:

51
1. The mass media should do much more than reporting conflicts from a distance

especially the indigenous media. The mass media must be involved in deliberate

peace-making through their reportage for a peaceful society. Therefore, to ensure

peace, unity and social equilibrium for national development in a pluralistic society

like Nigeria.

2. Religious leaders should try as much as possible to give proper teachings and

interpretations of their religious tenets and dogmas to their followers in order to avoid

religious extremism and fundamentalism.

3. Religious, political, ethnic and other leaders should stop using religion and ethnicity

for their selfish ends to avoid ethno-religious conflict so as to ensure unity and

national development.

52
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 Department of Mass Communication,

Faculty of Arts,

University of Jos,

Plateau State.

May, 2019.

Dear Respondent,

REQUEST TO COMPLETE QUESTIONNAIRE

My name is Dechi, Judith Jana a 400-level student of the department of mass communication,

University of Jos. I am conducting a research on the topic: the role of peace FM 90.5 FM in

ethno-religious conflict in Bassa Local Government Area of Plateau State. Before answering

thses questions, please read the following about “Peace FM 90.5” Plateau Radio (Peace Fm)

is a radio station own the plateau state government? It is a company working in radio

communication business activities.

I humbly solicit your indulgent to provide relevant information on the topic. All information
will be treated confidential and would be used for academic purpose only.

Yours faithfully,

Dechi Jana

57
SECTION A

Please tick against the right option in the space provide

1. SEX:MaleFemale

2. MARITAL STATUS: Single Married

3. AGE: 20-30 31-40 41-50 51 and above

4. RELIGION: Christian Muslim Others specify______________

5. EDUCATION QUALIFICATION: Primary Certificate WAEC/NECO

OND/HND NCE/DEGREE

SECTION B

The following questions are measured basically on direction and intensify. You are to tick on

box for each to take a stand. The options are:

SA = Strongly Agreed

A = Agreed

D = Disagreed

SD = Strongly Disagreed

UD = Undecided

58
RESEARCH QUESTIONS ONE

OBJECTIVITY OF PEACE 90.5 FM IN REPORTING THE ETHO-RELIGIOUS

CONFLICT IN BASSA.

S/N I T E M S SA A UD D S D
6 Adequate attention has been given to ethno-religious conflict in Bassa LGA by Peace 90.5 FM
7 Reports from Peace 90.5 FM are free from bia s
8 Report from Peace 90.5 FM are aware of the importance
9 Providing an un biased information on ethno-religious conflict in Bassa
1 0 Objectivity is sustained and encouraged by peace 90.5 FM report on ethno-religious conflict.

RESEARCH QUESTION TWO

LEVEL OF PROMINENCE GIVEN ON ETHNO-RELIGIOUS CONFLICT IN

BASSA LGA.

S/N I T E M S SA A UD D SD
1 1 Reports on ethno- religious are monitored by Peace 90.5 FM
1 2 efforts by reporters of peace 90.5 FM to curb the ethno-religious conflict are reported to the public
1 3 Adequate measures are put in place to ensure step by step follow up of information gotten
1 4 Reports by Peace 90.5 FM has made or the public aware of ethno-religious conflicts.
1 5 Peace FM 90.5 has effectively reported on figures of death.

RESEARCH QUESTION THREE

HOW OWNERSHIP OF PEACE 90.5 FM INFLUENCES IT REPORTAGE OF THE
ETHNO-RELIGIOUS CONFLICT IN BASSA LGA.

S/N I T E M S SA A UD D SD
1 6 Reports of Peace 90.5 FM are aware of the importance providing an unbiased information on ethno-religious conflict in Bassa LGA
1 7 Owners of media houses control the amount of information dissemination ethno-religious conflict
1 8 Peace 90.5 FM reports on Bassa ethno- religious conflict has favoured public interest over the image of the government

59
RESEARCH QUESTION FOUR
HOW THE INTERVENTION OF PEACE 90.5 FM HAS INFLUENCES THE
ESCALATION OR DE-ESCALATION OF THE ETHNO-RELIGIOUS CONFLICT
IN BASSA LGA.
S/N I T E M S SA A UD D SD

1 9 Peace 90.5 FM take sides in the reportage of Bassa ethno-religious conflict.

2 0 Peace 90.5 FM reports don the ethno-religious conflict has incited more violence

2 1 Peace 90.5 FM reports on Bassa ethno-religious conflict provided reliable information that led to stability and de-escalation.

60