37 Although an alternative is needed that embodied the idea of it being more than the absence of violence, the term nonviolence has a rich tradition, is widely used and, at present, remains the best alternative. For some writers and activists like Cumming (1985) “the hyphenated nonviolence emphasizes the absence of violence” (p.9), whereas nonviolence, without the hyphen refers to according to Mark (2002) “the broader philosophy of social change and human relationship” (p.12). This thesis follows this convention by using non-violence for the former broader meaning but non-non-violence when discussing social change and human relationship using quotes from other sources which retain the hyphen. Applying these concepts to the beliefs and practice of non-violence in Nigeria makes an appreciable view of the concept of non-violence.
38 Functionalism is a sociological theory adopted by Emile Durkheim and refined by Talcott Peson. According to Haralambos and Holborn (2008);
functionalism viewed society as a system: that is as a set of interconnected parts which together form a whole basic unit of analysis in society and its various parts are understood primarily in terms of their relationship to the whole” (p.856.).
According to Ogunbameru (2008), “the focus of functionalist theory is macro-sociological with institutions and structures existing in society as a whole. This is the origin of the structural parts of functional approach (p.22). He went further to state that “the different part of each society contributes to the operation or functioning of the system as a whole. This is the functional part of the structural functionalist approach”(p.22). Durkheim (1965) believes that religion is for practical purposes true and its reality is found in the function that religion performs in the society. Dzurgba (cited in Abalogu, 2015) articulates the social functions of religion. It performs unity, harmony, solidarity and integration among people in any given society. Similarly, religion provides an ethical system which governs human behavior, relationships, institution, interactions, and individual actions. The idea of serving as an instrument of social control, concerned with the collective and corporate existence of a people. Durkheim according to Haralambosand Holborn(2008) has a “homo duplex” model of human nature:
He believes humans have two sides to their nature. One side is selfish or egotistical.
Human are partly driven by selfish biological needs, such as the need to satisfy hunger. Inevitably this means that they tend to look after their own interests, which makes it difficult for individuals to be integrated into society. However, there is
39 another side to human nature: the ability to believe in moral values. Society has made use of this side of human nature if social life is to be possible (p.858).
Durkheim (1951) is of the view that religion has constantly provided for the people what they needed for their well-being. For instance, it was out of a concern for the social welfare of Christian members, according to Uche (cited in Abalogu, 2015), the early Jerusalem Church introduced a social welfare institution. This social welfare set out to care for widows, orphans and other categories of poor and among them. It was the same concern that may have inspired Christian missionaries in Nigeria to provide schools, hospitals, clinics, orphanage and other social welfare programs that helped in challenging the killing of twins, discourage and condemn human sacrifices, injustice, dehumanization and ritual killing. The above social welfare activities were what Emilie Durkheim (1965) regarded as social functions of religion in society.
It could be deduced that the above social functions of religion have promoted individual integrity, dignity, reputation and prestige, which have been enhanced by religious taboos, sanction, and ethics which are seen as a system of discipline in which an apostate is excommunicated from a religious institution. The basis of functionalism is the assumption that institutions in the society are inter-independent and inter-related systems that tend towards equilibrium or balance. This implies that change in one institution will affect all the other institutions and society as a whole.
A critical look at the relationship between religion and non-violence will justify the above functional changes of religion, which may record greater success of non-violence is
40 more imbedded in religious beliefs, practices, norm and values in the society. Gandhi (1963) sees:
Religion and non-violence as the same as he viewed that all the teachings of the religions of the world teach non-violence. He went further to view that among other religions, the sources of his non-violence include Hinduism his own religion, Islam and Christian. He viewed that Islam as a religion means peace” (p.25).
He has the following to say after reading the sermon on the mountain:
Echoed something I had learnt in childhood and something which seemed to be part of my being … this teaching was non-retaliation or non-resistance to evil … not an eye for an eye, and tooth for a tooth, but to be ready to receive two blows when only one is given and to go two miles when you are asked to go one. Non-violence is greatly attached to religion and it advocates the fairness of human attitude towards another so as not to be selfish or irrational in action (pp. 13-14).
Sequel to Emeil Durkienh’s theory of functionalism, every society has been structured accordingly and each unit in the society has a function and these functions are interrelated in the sense that each works for the betterment of others. In respect to insurgency in the Niger Delta, the duty of inter-relativeness has been breached by injustice; in the sense that a part of the structured society is working unfairly towards the other or a part of the society is not positively active or lacking in its responsibility. The distribution of social goods has been done unfairly and attitudes towards functions have not been properly done. Justice is needed so that there will be fairly distribution of social goods and in the absence of this, Niger Deltans seem to proffer another approach to achieve their social goods and by this they end
41 up in applying violent means. These violent means as can be seen has not really provided a total positive solution. Therefore, the researcher believes that the application of Non-violence will give a more substantive solution.