Kwaghe International Journal of Arts, Humanities and Religious Studies
Kwaghe International Journal of Arts, Humanities and Religious Studies aims to publish high-quality, peer-reviewed scholarship that advances knowledge in the arts, humanities, and religious studies. The journal encourages critical, historical, textual, philosophical, and interpretive work that strengthens academic understanding of human experience, cultural expression, moral reflection, and religious thought in diverse local and global contexts. • Arts and Human Expression: promote scholarship on literature, language, visual culture, heritage, and artistic interpretation. • Humanities Inquiry: support rigorous work in philosophy, history, ethics, cultural studies, and related humanities disciplines. • Religious Studies: welcome critical studies of religion, belief systems, theology, spirituality, and religious practices across traditions. • Contemporary Relevance: encourage contributions that connect classical inquiry and textual traditions with present-day cultural, educational, and societal issues. Submissions should articulate a clear scholarly question, employ an appropriate analytic or interpretive framework, engage relevant literature critically, and demonstrate a meaningful contribution to arts, humanities, and/or religious studies scholarship. Scope KIJAHRS welcomes original articles, theoretical papers, critical essays, and review studies in the broad fields of arts, humanities, and religious studies. The journal is open to interdisciplinary work, provided the contribution remains analytically strong, conceptually clear, and grounded in appropriate sources, evidence, or interpretive traditions. • Arts and Cultural Studies: literature, languages, visual arts, performance, cultural heritage, aesthetics, and creative expression. • Humanities: history, philosophy, ethics, linguistics, cultural analysis, intellectual traditions, and interpretive scholarship. • Religious Studies: theology, comparative religion, scripture and textual studies, spirituality, ritual, and religion in society. • Society and Values: morality, identity, tradition, intercultural dialogue, religion and public life, and social thought. • Interdisciplinary Scholarship: studies linking arts, humanities, and religion with education, culture, communication, or social transformation. Priority is given to manuscripts with strong conceptual framing, careful use of primary and secondary sources, transparent interpretive logic, and conclusions that are consistent with the argument and evidence presented.
Articles
22 Documents
<![CDATA[Socio-Exegetical Interpretation of 1 Kings 17:13b within the Context of Nigerian Economic Vulnerability and Clerical Authority ]]>
<![CDATA[David Oluwabukunmi Ogunbiyi]]>
<![CDATA[ Kwaghe International Journal of Arts, Humanities and Religious Studies Vol 2 No 2 (2025): Kwaghe International Journal of Arts, Humanities and Religious Studies ]]>
Publisher : <![CDATA[Darul Yasin Al Sys ]]>
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DOI: 10.58578/kijahrs.v2i2.6354
<![CDATA[Religion in Nigeria functions as both a source of empowerment and a mechanism of exploitation, particularly within the context of widespread poverty, inflation, and post-COVID socio-economic instability. With over 90 million Nigerians living below the poverty line, Christian clergy have emerged as influential figures not only in spiritual matters but also in economic and psychological spheres. This study examines the intersection of clerical authority and economic vulnerability in Nigerian Christianity through a socio-exegetical analysis of 1 Kings 17:13b, the account of Elijah and the widow of Zarephath. This passage is frequently employed in Nigerian churches to promote sacrificial giving, often presented as a demonstration of faith with the promise of divine reward. However, concerns have been raised regarding the potential manipulation of impoverished or widowed congregants under such teachings. By drawing contextual parallels between the widow’s plight and that of many Nigerian believers, this research explores the theological implications and ethical challenges of applying this text in contemporary preaching. Using a mixed-methods approach, the study combines biblical exegesis with empirical data collected from 274 clergy and laity respondents. The findings reveal a divide: while many interpret Elijah’s request as a test of faith affirming prophetic authority, others caution against its exploitation for personal or institutional gain. Respondents also stress the importance of embodying Elijah’s compassion and tangible support, not merely spiritual exhortation. The study concludes that interpretations of 1 Kings 17:13b must be grounded in pastoral ethics, particularly in economically vulnerable contexts. Churches are urged to promote accountability, encourage voluntary giving, and invest in robust welfare initiatives to fulfill their holistic mission as both spiritual leaders and agents of social support.]]>
<![CDATA[Climate Change as a Threat Multiplier: How Environmental Degradation Fuels Conflict in the Sahel ]]>
<![CDATA[Joseph Emmanuel]]>;
<![CDATA[Rahila Elisha Zacharia]]>
<![CDATA[ Kwaghe International Journal of Arts, Humanities and Religious Studies Vol 2 No 2 (2025): Kwaghe International Journal of Arts, Humanities and Religious Studies ]]>
Publisher : <![CDATA[Darul Yasin Al Sys ]]>
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DOI: 10.58578/kijahrs.v2i2.6479
<![CDATA[The Sahel region, a vast expanse just south of the Sahara Desert, has emerged as a critical nexus where climate change and insecurity converge. This opinion paper explores how climate change acts as a threat multiplier in the region, exacerbating entrenched vulnerabilities such as poverty, weak governance, ethnic divisions, and competition over diminishing natural resources. Environmental degradation manifested through desertification, drought, and water scarcity has undermined traditional livelihoods, spurred internal displacement and cross-border migration, and intensified violent conflicts, particularly between pastoralist and farming communities. These dynamics have been further exploited by extremist groups and non-state actors who capitalize on ecological stress and governance failures to recruit members, consolidate territorial control, and challenge state legitimacy. Although regional and international stakeholders, including ECOWAS, the African Union, the United Nations, and donor organizations, have initiated climate and security interventions, many efforts remain fragmented, reactive, and poorly coordinated. This paper calls for a strategic shift toward proactive, climate-sensitive peacebuilding that prioritizes inclusive resource governance, fosters regional collaboration, and strengthens grassroots resilience. Addressing the climate-security nexus in the Sahel demands urgent, integrated, and multi-level action to mitigate further destabilization and promote sustainable peace.]]>
<![CDATA[The Complex Interplay between Religion and Healthcare in Nigeria: Historical Roots, Current Dynamics, and Future Implications ]]>
<![CDATA[Oyebanji Israel Temitope]]>
<![CDATA[ Kwaghe International Journal of Arts, Humanities and Religious Studies Vol 2 No 2 (2025): Kwaghe International Journal of Arts, Humanities and Religious Studies ]]>
Publisher : <![CDATA[Darul Yasin Al Sys ]]>
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DOI: 10.58578/kijahrs.v2i2.6812
<![CDATA[This study explores the complex interplay between religion and healthcare in Ibadan, Nigeria, with a focus on how religious beliefs shape health-seeking behaviour, influence healthcare delivery, and generate specific challenges at the intersection of faith and medicine. In a society where religion deeply informs perceptions of illness, wellness, and healing, understanding its role in health systems is essential. Despite the prominence of religion in Nigerian life, limited research has addressed how religious values align or conflict with evidence-based medical practices and their implications for equitable healthcare access. This study seeks to fill that gap by addressing three core questions: (1) How do religious beliefs affect health-seeking behaviour? (2) What roles do faith-based organisations (FBOs) play in complementing state healthcare services? (3) What ethical dilemmas and resource disparities emerge from the integration of religious and medical frameworks? Employing a mixed-methods approach, the study gathered data through surveys (n = 300), semi-structured interviews (n = 20), and a comprehensive literature review, analyzed within the framework of Social Constructivist Theory. Findings show that 66.78% of respondents attribute illness to spiritual causes and often prioritize faith-based interventions. FBOs operate 35% of healthcare facilities, offering trusted and affordable care, yet face challenges such as commercialisation and uneven urban-rural service distribution. Ethical conflicts, particularly concerning contraception and blood transfusions highlight tensions between religious doctrine and medical ethics. The study recommends enhancing collaboration between religious and governmental health initiatives, incorporating cultural sensitivity training for healthcare providers, and strengthening rural healthcare infrastructure. These strategies aim to harmonize spiritual values with scientific care, improving health outcomes within Nigeria’s diverse sociocultural landscape.]]>
<![CDATA[“Strangers and Aliens on Earth” (Hebrews 11:13b): A Socio-Exegetical Inquiry into Christians’ Rite of Passage ]]>
<![CDATA[David Oluwabukunmi Ogunbiyi]]>;
<![CDATA[Babatunde Aderemi Adedibu]]>
<![CDATA[ Kwaghe International Journal of Arts, Humanities and Religious Studies Vol 2 No 3 (2025): Kwaghe International Journal of Arts, Humanities and Religious Studies ]]>
Publisher : <![CDATA[Darul Yasin Al Sys ]]>
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DOI: 10.58578/kijahrs.v2i3.7344
<![CDATA[This study examines the theological and sociological significance of Christian rites of passage through the interpretive lens of Hebrews 11:13b, which portrays believers as “strangers and aliens on the earth.” Adopting a socio-exegetical approach, it explores how this pilgrim identity informs Christian perceptions and practices of baptism, marriage, and funeral rites within selected Nigerian denominations, including Anglican, Methodist, Pentecostal, and Indigenous Churches. Guided by Van Gennep’s rites of passage framework and Victor Turner’s concepts of liminality and communitas, the research integrates biblical exegesis with liturgical theology to assess the spiritual meaning of these rituals. Data gathered from 900 respondents indicate strong affirmation of pilgrim theology and broad consensus that Christian rites function as spiritual milestones symbolizing detachment from worldly values and anticipation of eternal life. Baptism and funeral rites are particularly valued for their eschatological significance, while perspectives on marriage as a symbolic pointer to heavenly realities are more diverse. The study also uncovers tensions between Christian doctrine and African traditional death practices, highlighting the need for contextual theological dialogue. It concludes that the Church bears a vital pastoral responsibility in preparing believers for the ultimate transition death by reaffirming the biblical vision of heavenly citizenship. The findings recommend enriched liturgical expression, deeper theological formation, and intentional youth engagement to sustain a spiritually grounded yet culturally sensitive practice of Christian rites. Ultimately, these rites are shown to function not only as markers of life transitions but as embodiments of the Christian journey toward God’s eternal promise.]]>
<![CDATA[Economic Impact of Tourism on Local Communities in Gashaka Gumti National Park ]]>
<![CDATA[Akafa Konde Silas]]>;
<![CDATA[Kanati Madaki]]>;
<![CDATA[Gani Saidu Chibuma]]>
<![CDATA[ Kwaghe International Journal of Arts, Humanities and Religious Studies Vol 2 No 3 (2025): Kwaghe International Journal of Arts, Humanities and Religious Studies ]]>
Publisher : <![CDATA[Darul Yasin Al Sys ]]>
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DOI: 10.58578/kijahrs.v2i3.7348
<![CDATA[Gashaka Gumti National Park, located across Taraba and Adamawa States along the Cameroon border and home to diverse grasslands and Nigeria’s highest peak, Chappal Waddii (“Mountain of Death”), serves as a critical site for tourism and conservation. This study analyzes the factors influencing the economic impact of tourism on local communities within the park. It hypothesizes that employment in tourism increases community participation in biodiversity conservation, that financial benefits directly affect the likelihood of engaging in conservation activities, and that infrastructure development enhances household willingness to support conservation efforts. Data were collected through household questionnaires and analyzed using logistic regression. The findings support all three hypotheses, demonstrating that tourism generates significant economic impacts that positively shape local engagement in conservation. This study adds to empirical evidence on the nexus between tourism, livelihoods, and conservation, and underscores the importance of designing tourism strategies that maximize local economic benefits. The results carry practical implications for park managers and policymakers, particularly in strengthening community–park relations and promoting sustainable conservation practices.]]>
<![CDATA[Environmental Impact of Tourism Development Activities Within Gashaka Gumti National Park ]]>
<![CDATA[Akafa Konde Silas]]>;
<![CDATA[Kanati Madaki]]>;
<![CDATA[Gani Saidu Chibuma]]>
<![CDATA[ Kwaghe International Journal of Arts, Humanities and Religious Studies Vol 2 No 3 (2025): Kwaghe International Journal of Arts, Humanities and Religious Studies ]]>
Publisher : <![CDATA[Darul Yasin Al Sys ]]>
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DOI: 10.58578/kijahrs.v2i3.7349
<![CDATA[Tourism is one of the fastest growing sectors of the global economy and exerts significant positive and negative impacts on the environment, culture, society, and economy. While it can contribute to the development of host communities, unregulated tourism often threatens the very environmental resources on which it depends. This study focuses on assessing the environmental impacts of tourism in and around Gashaka Gumti National Park, with the objective of understanding both the beneficial and adverse consequences of tourist activities on natural resources and the physical environment. A sample of 100 respondents was collected through a convenient sampling method, supplemented by direct observation of environmental conditions. Findings highlight that although tourism can promote environmental protection and conservation through awareness and economic incentives, it also generates pressures such as resource depletion, pollution, and degradation of the physical landscape. The study emphasizes the need for ecotourism strategies, balanced resource use, and proper planning to ensure that tourism development remains environmentally sustainable, socially beneficial, and economically viable. It concludes that a carefully managed tourism sector can minimize adverse effects while enhancing conservation and community development in Gashaka Gumti National Park.]]>
<![CDATA[Lucifer as Morning Star: A Theological and Linguistic Analysis of 2 Peter 1:19 ]]>
<![CDATA[Isaac John Umaru]]>
<![CDATA[ Kwaghe International Journal of Arts, Humanities and Religious Studies Vol 2 No 3 (2025): Kwaghe International Journal of Arts, Humanities and Religious Studies ]]>
Publisher : <![CDATA[Darul Yasin Al Sys ]]>
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DOI: 10.58578/kijahrs.v2i3.8019
<![CDATA[This study offers a critical examination of the term Lucifer in 2 Peter 1:19, challenging its conventional association with Satan by analysing its linguistic, theological, and historical dimensions. While Lucifer has become synonymous with the fallen angel in Christian tradition—primarily through its use in Isaiah 14:12 in the Latin Vulgate—its appearance in 2 Peter reflects a distinct and positive symbolism. Derived from the Greek word phōsphoros, meaning “light-bringer” or “morning star,” Lucifer in this Petrine context functions as a metaphor for Jesus Christ, whose spiritual illumination rises within the hearts of believers as a sign of eschatological hope. Through a comparative analysis of biblical texts, classical Latin usage, and patristic commentary, the paper demonstrates that the term Lucifer in 2 Peter was never intended to denote evil. Jerome’s translation in the Vulgate aligns with classical Latin conventions, where lucifer referred to Venus as the morning star, a symbol of light and renewal. Church Fathers such as Origen and Jerome themselves acknowledged this Christological reading and distinguished it from the polemical interpretation found in Isaiah. Modern scholarship further supports this view by emphasizing the apocalyptic and transformative imagery embedded in the verse. By disentangling the semantic evolution of Lucifer and situating it within its proper exegetical framework, this study reclaims its original theological intent and argues that Lucifer in 2 Peter 1:19 represents not a demonic figure, but the radiant presence of Christ guiding believers through spiritual darkness toward divine revelation. This reevaluation contributes to broader discussions on biblical translation, doctrinal development, and the symbolic language of Christian eschatology.]]>
<![CDATA[Religion and the Polls: Strengthening Nigeria’s Democracy through the Separation of Religion and Politics ]]>
<![CDATA[Hussaini Said Yusuf]]>;
<![CDATA[Mathew Stephen]]>;
<![CDATA[Lydia Daniel]]>;
<![CDATA[Usman Sa’ad]]>
<![CDATA[ Kwaghe International Journal of Arts, Humanities and Religious Studies Vol 3 No 1 (2026): Kwaghe International Journal of Arts, Humanities and Religious Studies ]]>
Publisher : <![CDATA[Darul Yasin Al Sys ]]>
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DOI: 10.58578/kijahrs.v3i1.8317
<![CDATA[The intersection of religion and politics remains one of the most critical challenges to Nigeria’s democratic consolidation. Although the constitution upholds secularism, political actors continue to exploit religious sentiment for electoral gain. This paper explores how maintaining a clear separation between religion and politics can promote inclusivity, peace, and effective governance in Nigeria. Guided by Social Conflict Theory and Secularization Theory, the study adopts a qualitative method using secondary data from academic and institutional sources. The findings indicate that faith-based mobilization during elections undermines accountability, deepens voter polarization, and obstructs national cohesion. The paper advocates for secular governance, civic education, and institutional reforms that reinforce faith neutrality in political processes. Strengthening democracy in Nigeria, it argues, requires leaders and citizens alike to prioritize competence, integrity, and the common good over sectarian loyalty.]]>
<![CDATA[Nigeria’s Economic Challenges and the Hope of Restoration: A Socio-Theological Reading of Psalm 126:1–6 ]]>
<![CDATA[David Oluwabukunmi Ogunbiyi]]>
<![CDATA[ Kwaghe International Journal of Arts, Humanities and Religious Studies Vol 3 No 1 (2026): Kwaghe International Journal of Arts, Humanities and Religious Studies ]]>
Publisher : <![CDATA[Darul Yasin Al Sys ]]>
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DOI: 10.58578/kijahrs.v3i1.9081
<![CDATA[Nigeria is a multicultural nation endowed with abundant human and natural resources, yet it currently faces profound economic crises marked by high inflation, unemployment, underemployment, widespread poverty, and social instability, particularly banditry and insurgency. This study examines a socio-theological interpretation of Psalm 126:1–6 in the context of these economic challenges and evaluates how the biblical theme of restoration can inspire hope and positive action among Nigerian citizens. Drawing on classical and Keynesian economic theories alongside biblical exegesis of Psalm 126, the study employs a mixed-methods approach using data from 620 Nigerian Christians to analyze the spiritual, emotional, and socio-economic impacts of the crisis. The findings show that the majority of respondents perceive a direct link between Christian faith and socio-economic resilience, viewing Psalm 126 as a source of national encouragement and as a framework for prayer that integrates divine intervention, human responsibility, and aspirations for national development. The study concludes that churches can play a crucial role in national restoration through spiritual support, socio-ethical advocacy, and community development, and recommends stronger governance, church-led social initiatives, and the integration of moral and theological values into policy-making as key pathways toward socio-economic recovery and holistic restoration in Nigeria.]]>
<![CDATA[Anthropometric Comparison of Cephalic Indices between the Jhar and Sayawa Ethnic Groups in Tafawa-Balewa Local Government Area, Bauchi State, Nigeria ]]>
<![CDATA[Salman J. I]]>;
<![CDATA[Muhammad M]]>;
<![CDATA[Musa B]]>;
<![CDATA[Kumurya H.S]]>;
<![CDATA[Madugu U.M]]>;
<![CDATA[Caleb A.D]]>;
<![CDATA[Auwal H]]>;
<![CDATA[Alfred A.W]]>;
<![CDATA[Tongle N.J]]>;
<![CDATA[Mosugu O.O]]>;
<![CDATA[Dauda I.M]]>;
<![CDATA[Shuaibu S]]>
<![CDATA[ Kwaghe International Journal of Arts, Humanities and Religious Studies Vol 3 No 1 (2026): Kwaghe International Journal of Arts, Humanities and Religious Studies ]]>
Publisher : <![CDATA[Darul Yasin Al Sys ]]>
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DOI: 10.58578/kijahrs.v3i1.9094
<![CDATA[Cranial morphology assessed through anthropometric indices is fundamental for understanding population diversity, forensic identification, and clinical assessment, particularly within Nigeria’s multi-ethnic context. This cross-sectional study aimed to compare cephalic indices—defined as the ratio of maximum head breadth to maximum head length—between the Jhar and Sayawa ethnic groups in Tafawa-Balewa Local Government Area, Bauchi State, Nigeria, and to generate baseline reference data for these populations. A total of 410 participants (103 Jhar and 307 Sayawa), aged 5–66 years (mean = 24.0 ± 11.2; 291 males and 119 females), were recruited, and socio-demographic information was obtained using a structured pro forma. Head length and breadth were measured following standardized anthropometric techniques, and cephalic indices were calculated accordingly. Data were analyzed using Microsoft Excel and SPSS (Version 27), with descriptive statistics, charts, and tables for presentation, and categorical associations evaluated using Chi-square tests (p < 0.05). The mean cephalic index was 79.33 ± 4.85 for Jhar and 78.32 ± 5.19 for Sayawa, values that fall within the mesocephalic range indicative of intermediate head shapes typical of populations in the region. No statistically significant differences were observed between the two ethnic groups (p > 0.05), suggesting a broadly shared cranial profile. These findings enrich the anthropometric database for Nigerian ethnic groups and have practical implications for forensic anthropology, clinical assessment, and future research on craniofacial variation in multi-ethnic populations.]]>
