Political  science  had  long  considered  religion  increasingly  irrelevant  in  social  life  [1]. This   was   despite   the   progressively self-evident   occurrences   in   the   reverse   regard. Nevertheless, religion is a critical construct for understanding contemporary social life [2]. It  
accordingly  illuminates  the  everyday  experiences  and  practices  of  many  individuals;  is  a significant component of diverse institutional processes, including politics…and plays a vital role in public culture and social change. Consequently, the role of religion in society has recently been the subject of renewed empirical and experimental interest. The  subsisting  1999  Nigerian  Constitution  (Section,  10)  and  indeed  all  the  previous Nigerian  Constitutions  have  specifically  provided  that, the  Government  of  the  Federation  of Nigeria or of a State  (in  the federation) shall not  adopt any  religion as state religion. Hence, the  generally  held  notion  of  secularity  of  the  Nigerian  state  essentially  derives  from  this constitutional  provision.  It  is  noted  in  any  case,  that  the  secularization  worldview  is  not  a Nigerian  peculiarity.  But  central  to  the  concerns  of  this  study  is  the  linkages  between  the secularism  of  the  state  in  Nigeria  and  the  seeming insularity  of  the  citizens  to  political visibility,  on  the  grounds  of  their  ostensible  religiosities  and  the  attendant (constitutional) secular requirements.  

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Sociocultural factors influencing youth violence in rumuigbo community in rivers state

1.1 Background to the Study

Culture is being differently approached by different scholars at different times. Thus, through their scholastic efforts, it has come to the understanding that culture varied from one community to another and that it is dynamic. It is also what man lends himself to that becomes part and parcel of him. His influences on physical and social environments and vice versa make up his culture. Thus, as man is known to be dynamic in nature, so all his activities changing nature of culture in communities. Without prejudice to the technical definitions of scholars of cultural studies, culture could simply be seen as the totality of man in his physical and social environments and vice versa. One of the most prominent activities of man after subsistence is politics and it has the capacity to make or mar a society as history has proven of ancient great nations (Albert, 1994)

Abdullahi (2003) defined youth as any person in the period between early childhood and old age. This permits further differentiation of youth stratum on the basis of seniority. For example, youth of 18-23 years, 24-29 years and 30-35 years. Anifowose, (2002) cited in Abdullahi (2003:2) provides socio-economic variation and typologies of youths: ‘male/female, educated/uneducated, employed/unemployed, rich/poor parental background, stable/unstable family environment, abled/disabled’ etc. The Nigerian Youth Policy of 1983, revised 1989 and 2007 defined youth as comprising all Nigerians between the ages of 12 and 30 years. Youth as a concept varies from culture to culture and from society to society.

Youth violence has reached unprecedented proportions in contemporary Nigeria. The country has recorded very bizarre experiences in the domain of violence committed by young people. These acts of violence embrace murder, religious uprisings, party clashes, cult clashes, shooting, stabbing, kidnapping for ransom, armed robbery, including armed bank robbery, theft, burglary, rape, rioting especially against government policies, vandalism, ethnic militancy and so on. It should be noted that these types of violence are also characteristics of what Tamuno, (1994:71) identified as urban violence.

Ethnic militancy has been particularly associated with the violent activities of youth in the past years. Complementing this view, Akinboye (2001:176) notes that youths constitute the bulk of ethnic militias in the society. For instance, the Oodua People’s Congress (OPC) is believed to be a youth militant arm of NADECO/Afenifere, a pan Yourba national political association, meant to oppose the military junta and press for the realization of the yoruba mandate (Anifowose, 2002:1). The Bakassi Boys are made up of youths who live under self-denial of many things like women, certain foods and certain interaction etc Daily Monitor, January 5, 2000:2), while Egbesu Boys of Africa as it is otherwise called, represents the militant wing of Ijaw Youth Council (IYC). Egbesu boys and other Ijaw youth groups have engaged in series of hostage-taking of oil workers, oil bunkering and cult clashes in the Niger Delta region (Vanguard, April 25, 2003:2).

Various factors were attributed to the state of youth violence and instability in the country. The major ones among others, include the emergence of ethnic militias as liberators, representatives, protectors and pursuers of the interests and identities of regions and groups they represent, cultist groups, elegalism,; the high spate of thriving and unchecked armed robbery and other related crimes which claimed many lives and undermined the performance of the Nigeria Police and finally, the inter and intra party conflicts that swept across the nation like harmattan fire. (Mohamud, 2005)

In another perspective, Akinwumi, (2000) observes that, the existence of militia groups as a response to the growing dissatisfaction to governance in Nigeria, the existence of a large army of unemployed youths and miscreants to which government failed to pay attention, the increasing militarization of the society, ‘the release’ of large and sophisticated arms from Sierra Leone and Liberian adventures and above all, the rise of a new corps of political elites comprising young and rich (possibly from shady deals and drug traffic persons) without adequate political education, having no ‘home base’ and therefore depending on the large group of miscreants for political mobilization.

All these violent acts have obvious consequences on human development. It is based on the above premise that this research work seeks to examine socio-cultural factors influencing youth violence in Baboko community in Ilorin, Kwara state.

1.2 Statement of the Problem

One of the greatest social-cultural problems facing human development in the 21st century Nigeria is the menace of youth violence. In recent year, the phenomenon of youth violence has assumed a serious dimension. Murder, robbery, rape, riot, cultism, ethno-religious militancy, kidnapping, vandalism and arson have become the features of the nascent democracy. These violent acts pose serious threats in all ramifications to human development. This research examines the factors that are responsible for the upsurge of youth violence. Social/moral decadence, influence of peer group, culture of drug abuse, role of mass media, ethnic nationalism, elitist role, family influence etc have been identified as causative factors of youth involvement in violent crimes. The consequences of youth violence are manifests in wanton destruction of human lives and property with devastating effect on human development in the country.

1.3 Objective of the Study

The broad objective of this study is to examine socio-cultural factors influencing youth violence in Baboko community in Ilorin, Kwara state. However, the specific objectives are;

To examine factors influencing youth violence in Nigeria
To determine the extent socio-cultural factors influencing youth violence in Baboko community in Ilorin, Kwara state.
To identify the forms of the challenges commonly associated with youth violence in Baboko community in Ilorin, Kwara state.
To assess the steps taken by government authorities to prevent youth violence in Baboko community in Ilorin, Kwara state.

1.4 Research Question

This research therefore focuses on investigating socio-cultural factors influencing youth violence in Nigeria with reference to Baboko community in Ilorin, Kwara state. The investigation would be guided by the following research questions:

What are the factors influence youth violence in Nigeria?
To what extent socio-cultural factors influencing youth violence in Baboko community in Ilorin, Kwara state?
What are the forms of the challenges commonly associated with youth violence in Baboko community in Ilorin, Kwara state?
What are the steps taken by government authorities to prevent youth violence in Baboko community in Ilorin, Kwara state?

1.5 Researcher Hypotheses

H0.1 There is significant difference between family and youth violence in Nigeria;

H0.2 There is significant difference between peer group and youth violence in Nigeria

H03 there is significance different between poverty and youth violence in Nigeria.

1.5 Significance of the Study

This work has two aspect of significance: firstly, it will theoretically increase the existing body of knowledge in the scholarship on socio-cultural factors influencing youth violence in Nigeria.

Secondly, the research will practically be of immense value to Kwara state government and policy makers in Nigeria and will also enlighten and educate the masses on the socio-cultural factors influencing youth violence in Nigeria by so doing; it will go a long way in providing practical solution to some of the problems in the created by youth violence in Nigeria.

Equally, the study will serve as a contribution to the measures to be taken to prevent socio-cultural factors influencing youth violence in Nigeria.

Finally the study will serve as a motivation for further inquiry in the area of socio-cultural factors influencing youth violence in Nigeria.

1.6 Scope and Limitations

This research is to examine the socio-cultural factors influencing youth violence in Nigeria with reference to Baboko community in Ilorin, Kwara state. In the recent years, Baboko Community in Ilorin, Kwara state was married with youth violence which led to the killings and destroys people’s properties. In the communities where this is the cases, it may not be possible to realize positive development which is general believed as the best form of things that is expected in any community in the world. This research therefore seeks to examine this problem within the context of Nigerian experience in the Baboko community in Ilorin, Kwara state and make recommendations on how to overcome it.

1.9 Definition of Terms

There are certain words used in this study that need further elaboration for better understanding. These words are defined as follow:

Youth: youth refers to a period between adolescence and adulthood in a post-modern era.

Violence: The expression of hostility and rage through physical force directed against person or property.

Youth Violence: youth violence has deviant characteristics, which suggest an abnormal situation, which makes youth, becomes liable to involvement in illegal or anti-social activities.

Socio-cultural: signifying the combination of social and cultural factors

Influencing: the ability to have an effect on the character, development or behavior of some one

Governance: This is an act of exercising authority over a group of people in a community or stale in order to perform the basic functions of government such as maintenance of law and order and provision of essential services.

ABSTRACT

The research examines the place of inter-cultural marriage in the context of marriage been a universally acknowledged and very important institution in human society, as it is the foundation of group life and a requirement for human survival. The historical research methodology was adopted and the research utilized both primary and secondary sources of data collection. While the primary source of data collection was derived through oral interview from sensible individuals, on the subject matter. The secondary sources focused on journals and textbooks relevant to the research topic. Then it was discovered that despite the wide acknowledgement and ideas about the nature of intercultural marriage; its process, its purpose and other involvements such as its scope, vary. Also, it was observed that the practice of intercultural marriage in Nigeria, albeit a welcome development, has opened up a plethora of issues which demand serious attention such as language barrier, culture shock and family acceptance. With these problems, inter-cultural marriages suffer from divorce, unbalanced cultural development in children and intra- family crises. Finally, it contends that only through social, cultural and religious prospects can inter-cultural marriages -in the light of the current socio-cultural trends in Nigeria -survive in contemporary times.

TABLE OF CONTENTS

Title page i

Requirement page ii
Approval page iii
Certification iv
Declaration v
Dedication vi
Acknowledgment vii
Abstract viii
Table of Contents ix
Chapter One – Introduction 1
Background of the Study 1
Statement of the Problem 2
Purpose of the Study 4
Significance of the Study 4
The Scope of the Study 5
Research Methodology 6
Definition of Terms 6
Chapter Two: Literature Review 9
Theory of Marriage 9
Comparative Marriage Systems 13
Choice of Spouses 18
Marriage in Nigeria 22
Chapter Three: Problems of Inter-cultural Marriage in Nigeria. 25
Language Barrier 25
Culture Shock 27
Family Acceptance 34
Chapter Four: Effects of Inter-cultural Marriage in Nigeria 38
Divorce 38
Unbalanced cultural development in children 39
Intra-family crisis 41
Chapter Five: Prospects of Inter-cultural Marriage in Nigeria 43
Social Prospects 43
Acceptance of Inter-cultural Marriage 43
Resiliency in Inter-cultural Marriage 45
Cultural Prospects 47
Cultural Belonging 48
Cultural Literacy and Adaptability 49
Cultural Empathy 50
5.3 Religious Prospects 51
Chapter Six: Summary and Conclusion 53
Summary of the Findings 53
Contribution to Knowledge 54
Recommendations 55
Suggestions for Further Research 57
Bibliography 59

CHAPTER ONE INTRODUCTION
Background of the Study

Apart from being recognized globally as a matrimonial relationship or union of person(s) who most often are usually of the opposite sex, marriage is an institution which represents all the behaviours, norms, roles, expectations, and values that are associated with legal union of a man and woman (Gove 1986). It is one of the principal life events that mark the passage into mature adulthood, and represents a lifelong commitment by two people to each other (Borgatta and Edgor, 2000; Asana, 1990).
As a system, marriage is consummated, following a series of monumental procedures as practiced and understood by cultures of the parties involved. Different communities recognize patterns and types of marriages according to their cultural/social worldview (Doki, 2011).
Nigeria, as a part of the wider African society, has been generally characterized with arranged marriages, polygynous marriages and others. The old tribal traditions are disappearing and more Nigerians are adopting Western concepts of marriage.(Aiyetan and Kolapo, 2005). This trend has led to an unprecedented increase in intercultural marriages in Nigeria.

Boateng, cited in Ardayfio-Schandorf, (1990) observed that family background and ethnic origin which were of considerable importance in traditional marriage practice have been replaced by love and affection between partners.
The practice of intercultural marriage in Nigeria, albeit a welcome development, has opened up a plethora of issues which demand serious attention.

Statement of the Problem

The dynamics of culture and human relationships have made researchers to observe many influences, manifestations, and occurrences in marriage within the Nigerian society (Bohanna, 1973; Filani, 1984; Otite and Olayinka, 1987; Ezenkwu, 1998; Umoh and Adeyemi, 2000). These manifestations and occurrences have had significant impact on the stability of marriage in the modern Nigerian society.

A recent observation of people’s attitude to marriages in the country revealed the alarming negative effect of these occurrences (Animasahun and Fatile 2011). Factors that militate against the quality of marriage in 21st century Nigerian society have been a discussion among Nigerian social psychologists, religious authorities, behavioral scientists, sociologists, and

anthropologists (Ibokete, 2000; Aiyetan and Kolapo, 2005; Animasahun and Fatile 2011).

Yet a substantial focus of research has reinforced cultural differences as a source of instability, conflict, or dissatisfaction for couples (Cottrell, 1990; Hsu, 2001) rather than an opportunity for transformation (Crippen & Brew, 2007). Many conclude that intercultural couples face higher levels of marital challenges (Crohn, 1998; Ho, 1990); are more prone to failure (Gurung & Duong, 1999); and are embedded with conflicts related to dormant allegiances of worldview, family structures, and communication patterns (Perel, 2000).
This work explores the dynamics that foster problems in intercultural marriages in Nigeria with a view to ascertaining the prospects of such marriages in the 21st century. It also makes the case that intercultural marriages provide opportunities for a positive transformation of the negative trend in marriages rather than the prevalent views portraying them as inherently problematic (Animasahun and Fatile 2011).

Purpose of the Study

The purpose of the present study was to examine the nature and impact of problems in inter-cultural marriages among Nigerians. The specific objectives of this study are:
i. To examine the nature of inter-cultural marriage in Nigeria.

ii. To investigate and identify the problems of inter-cultural marriage in Nigeria.
iii. Examine the effects of inter-cultural marriage.

iv. Explore the prospects of inter-cultural marriage in Nigeria with a view to ascertaining the continuity or discontinuity of the present trend.
v. Make recommendations that will help solve the problems of inter- cultural marriages.

Significance of the Study

i. The contribution of this study to the Nigerian society cannot be overemphasized. This investigation hopes to address the gap in the existing literature on inter-cultural marriages in Nigeria. Most literature on the subject do not provide sufficient theoretical framework for considering inter- cultural marriage.

ii. The study will also provide information to prospective spouses, families and adults who need to learn about the effects of culture conflict in their marriage.
iii. The study will be useful to future researchers on the subject.

iv. It will be an addition to the numerous literature on the subject in the Library.
vi. The work will be useful to posterity

vii. Ethnic families may want to learn strategies for dealing with any threat of culture conflict in their marriages and life.

The Scope of the study

The study will cover the entire Nigeria. Inter-cultural marriage, throughout the study, is seen from the perspective of Yoruba marrying Igbo, Efik or Hausa, etc or vice versa. This work not only examines the concept of marriage but goes a step forward to identify the problems that affect inter- cultural marriage in Nigeria. It also highlight the effects these problems as well as traces the future of inter-cultural marriage in Nigeria.

Research Methodology

The methodology used in this study is the historical research method. It utilized both primary and secondary sources of data collections. Since marriage is universally acknowledged as foundation of group life and a requirement for human survival, the primary sources of data collection would be derived through oral interview from respondents, as a reliable medium for understanding individual perception of the subject matter. That the problems and prospects in intercultural marriage in Nigeria, has attracted the attention of considerable body of literature. This study would, examine relatively recent publications in books, journals articles and unpublished thesis relevant to the study data would be collected, organised and analysed critically.

1.6 Definition of Terms Culture

The term has been variously defined by different people. Taylor defines culture as “that complex whole which includes knowledge, belief, art, law, morals, customs and any other capabilities and habits acquired by man as a member of society (Popenoe, 1977: 75). Popenoe prefers to see culture as the system of values and meanings in material objects.

On their part Nwosu and Kalu (1982: 3) believe culture to be the totality of people’s way of life. For them, culture is a distinctive and transmissible network of symbols which characterizes a designated aggregate of people.
Marriage

The term “marriage” like culture does not lend itself to a universal definition. Agha (2003: 97) defined marriage as a close partnership of two different people of opposite sex who have concerted to live and work together as one entity.
Marriage, according to Amponsah (1977: 74) is a union between two people, a man and a woman such that the children born to the woman are the recognized legitimate off-springs of both parents.
Neolocal Residence

Neolocal residence is a type of marital residence in which a couple establishes an independent domestic unit after marriage. In this type of residence, the couple does not live with their parents; rather they live with each other (Godelier, 2011: 568).

Matrifocal Family

Marital family is a family is that is centred on a woman and her children. In this case the father(s) of these children are intermittently present in the life of the family and occupy a secondary place. The children’s mother is not necessarily the wife of one of the children’s fathers (Herlihy, 1996:14-26).
Matrilocal Residence

Matrilocal residence refers to domicile in a group whose core includes the bride’s mother. In this type of marital residence, the couple lives with the bride’s mother (Herlihy, 1996:14-26).
Patrilocal Residence

Patrilocal residence is a type of marital residence in which the core revolves around the groom’s father. A patrifocal family is a family that is centered around the man and his father’s family (Godelier, 2011: 568).

The role of religious organization in combating kidnapping in Nigeria

 

The social context of religion is a theater for the positive powers of religion in human societies. Efforts from religious agents are a social reality with pragmatic effects that emanates from a genuine human response drawing inspiration from the divine. Religion in its essential nature is one of the most powerful and influential forces in organized human society. Although, the religious resource can be manipulated to negatively serve the interest of some nefarious human agents, yet it has engendered enormous good in the social space. Hence, the researcher’s focus is on the positive and humanitarian impact and how it has motivated many to action and had shaped modes of relationship among peoples. An example can be drawn from among the five basic institutions for societal survival; the Family, Economy, Religion, Education and Polity, the religious institution stands out as one among the basic three structures that cannot be dispensed with as it is an infrastructure to society. That religion is a social fact propelled is what Obilor (1998:29) quips that, “it is  not possible for the human race to survive without the religious dimension as this will lead to anarchy and confusion in human relationship and societal cohesion”.

 

Religion has a number of dimensions and its impact are far reaching on society ranging from its influence on culture; it can be seen physically in our buildings, rituals and actions and intangibly in our norms, values, expectations and thoughts that provoke our actions (Ford, 2009). Ford enthused that religion  had been around well before the foundations of our current societal structures were formed. That economic kidnapping which is the basic form of violent crime that  has bedeviled Abia state is a well organized crime that works with organization, structures and even a sort of network that often balance the risk of detection, prosecution and detention against the chance for their success. It therefore, follows that for any meaningful attempt to abate the upsurge a mode of intervention on the various loop holes on the system would be an ad rem.

The religious sector owing to its large network and  moral authority as well  as a normative structure from which it operates, is of enormous relevance for intervention in the kidnapping and other violent crimes challenges in Abia state, as the employment of brute force and the attempt to control crimes through the barrels of the gun by the combine Joint Military Taskforce (JTF), the Police force, State Security Service (SSS) and other allied security operatives in the state has not been able to ‘‘exorcise the spirit of kidnapping’’ among youths in the state, hence, the need to introduce an alternative approach with a normative structure. Religion provides supernatural sanctions to the relationship between individuals and groups in society in form of social norm to control group behaviour. Madu (1996) sees these social norms that hold society together as acquiring their binding sense,

 

norms of sacredness from religion and that they are preserved, obeyed and transmitted from one fore-bearer to new generations.

The religious legitimacy is strategically and unequivocally unique, as its institutionalized model of behaviour and a functional ethics for the proper and smote running of the Nigerian society especially in Abia state. Despite all these, religion does not work or succeed alone as a vacuum in the social context because on its own it cannot create peace except in interplay with other forces. No wonder, Ezeme (2006) observed that the Christian church is neither police nor army; it can only boast of her moral force, that the church does its work through teaching and mass mobilization. Thus, without true religious perception it will be difficult to eradicate crime in any society (Adewale, 1994).