Sectarian Triangles: Salafis, the Shi‘a, and the Politics of Religious Affiliations in Northern Nigeria

Abstract

“Sectarianization”—the political instrumentalization of sectarian identities—is a profitable strategy for many state and non-state actors. This paper presents a theory of sectarianization, as well as an accompanying typology. The paper does not seek to explain the causes of sectarian conflict; rather, the paper examines how third parties respond to exogenous instances of such conflict. The paper argues that third parties face incentives to cultivate strategic ambiguity about their own stances, especially amid significant religious and political competition. In such competitive environments, third parties appear to take stances based on the interaction among three factors: first, a short-term cost-benefit analysis of whether to take sides and if so, how far to align with either of the main two sectarian actors; second, pre-existing relationships between the third party and the two main sectarian actors; and third, a desire to maintain long-term credibility with the broadest audience possible.

Sunni and Shia Muslim and Christian encounters in northern Nigeria

“…When he became a Shia Muslim, he upheld the same view, which means that he and his followers do not seek government permission for anything they do, making their relationship with Nigerian security personnel hostile. As a result, many IMN Shia members have died in various clashes with the Nigerian police and military during public religious processions and protests, which the Nigerian security personnel consider illegal (Hayatu et al 2017;Uche 2019;Thurston 2020).…”

Sunni–Shi‘a Relations in Europe

“…Cycles of violence in Iraq, the sectarianisation of the Arab uprisings in the Gulf, descent into civil war in Syria and Yemen, the rise of the Islamic State movement, and Saudi-Iranian rivalry have directed the geographical focus of such attention predominantly to the Middle East. Beyond this region, some consideration has been paid to the situation in South Asia (inter alia, Zaman, 1998;Ali, 2010), South-East Asia (Formichi, 2014;Muwahidah, 2016) and Africa Journal of Muslims in Europe 12 (2023) 1-14 (Thurston, 2021;Vahed, 2022). In contrast, Sunni-Shi'a relations in Europe remain understudied.…”