Faith based interventions in the reintegration of migrated displaced persons into the society

African journal of political sciences volume 9 issue2 dec 2020 DOI:https://doi.org/10.35788/ajps.v9i2.234
2661
Faith-Based Interventions in the Reintegration of Migrated Displaced Persons into the
Society: A Case Study of Baptist Churches in Ogbomoso Land, Nigeria1
Adebayo Ola Afolaranmi
PhD (Peace and Conflict Studies)
Student of Lead City University,
Ibadan Nigeria.
spiritualdigest@hotmail.com
+2348055159591
ORCID iD: https://orcid.org/0000-0001-8057-137X.
AUTHOR’S DETAILS
Adebayo Ola Afolaranmi (an ordained pastor of the Nigerian Baptist Convention) has a Master
of Theology in Religious Education from the Nigerian Baptist Theological Seminary,
Ogbomoso, Nigeria and a Master of Philosophy in Conflict Resolution and Reconciliation from
Trinity College Dublin, Republic of Ireland. He is presently a PhD (Peace and Conflict Studies)
student of Lead City University, Ibadan Nigeria. He used to coordinate the Internet ministry at
the headquarters of the Nigerian Baptist Convention, Baptist Building, Oke Bola, Ibadan. He is
the Chief Responsibility Officer of The Word through the Internet – a ministry through the
Internet and other technological tools.
Abstract
There is a unique set of forcefully displaced persons from Boko Haram insurgency affected areas
in north-eastern Nigeria that migrated back to their ancestral homes in Ogbomoso in the south-
western Nigeria. These people are referred to in this research as migrated displaced persons
(MDPs) because they are not in any IDP centre or camp, but live among their ancestral relatives.
This research investigates the extent Baptist churches in Ogbomoso are responding to re-
integrate these migrated displaced persons in Ogbomoso into the society. Semi-structured
interviews are conducted among fifteen randomly selected pastors of Baptist churches in
Ogbomoso metropolis and three other stakeholders. Some available documents are also used in
analysing the collected data. Findings from this study reveal that the churches are responding to
some extent to transforming the lives of the migrated displaced Boko Haram victims in the area.
Therefore, it is recommended that churches and other faith-based organizations should intensify
their efforts in responding to transforming the lives of displaced Boko Haram victims in the area,
and they should start having documented records for these efforts.
Key Words: faith-based organizations, internally displaced persons, migrated displaced persons,
Nigeria, Nigerian Baptist Convention, Ogbomoso land
Introduction
The numerous crises, conflicts and wars in the world2
have caused many people to become
refugees in other countries while many people have become internally displaced in their
countries.3
While most of these internally displaced persons‟ (IDPs) are often camped in camps
or centres where governments, non-governmental organizations (NGOs), faith-based and other

2662
humanitarian organizations care for them, there is a set of people that are negatively affected by
religious crises in the northern part of Nigeria especially the Boko Haram insurgency. These
people were forcefully relocated out of their homes, and have migrated back to their ancestral
land in Ogbomoso city and its environs in Oyo State, Nigeria. These people will be referred to in
this article, because of their unique case, as migrated displaced persons (MDPs). This study
reveals that Baptist churches as major faith-based organizations in Ogbomoso area have
intervened, and are still intervening in reintegrating these migrated displaced persons into the
society in the area.
Descriptive Background to the Uniqueness of the Case Study
Simply, internally displaced persons are people that are forced to leave their homes because of
conflicts.4
The case of conflict in Boko Haram insurgency has made many people to migrate
from the northeastern part of Nigeria back to their ancestral home in Ogbomoso in the
southwestern part of the country. 5
This type of migration has been described as a
forced/involuntary or irregular type because of the nature of the movement of the people
concerned which “involves a change of residence under pressure which may therefore not be
wholly permanent but may involve further movement, whose timing and direction are
uncertain.”6
The displaced people in this case study is rightly referred to as migrated displaced
persons rather than the popular term internally displaced persons because of their peculiar
displacement. While most internally displaced persons in Nigeria are put in IDP camps and
centres throughout the country and are “excluded from participating in the socio-political affairs
of their host community…[and] are referred to as settlers or non-indigenes.”7
These migrated
displaced persons in this case study are wholeheartedly accepted as part of their host community.
They are seen as relatives that have come back to their ancestral home, because “many of the
displaced people have relatives in Ogbomoso.”8
They are, therefore, not seen as internally
displaced persons, but as people that have relocated or migrated back to their ancestral home
amongst their relatives. This inherently affects the responses of the churches to the migrated
displaced persons. Therefore, these migrated displaced persons are at a better advantage than
other internally displaced persons in other parts of the country because “extended families and
relatives are the ones that are taking care of most of [these migrated displaced persons].”9
Background to Baptist Work in Ogbomoso Land
Situated in Oyo State, southwestern part of Nigeria, Ogbomoso is one of the largest cities in
Nigeria. The city is on the highway between Ibadan, the state capital and Ilorin, another state
capital, Kwara. The city has been described as “the most important centre of Baptist work in
Nigeria.”10
Late Rev. Thomas Jefferson Bowen11
began Baptist work in Nigeria in 1850. He
arrived Ogbomoso in 1855 on his way to Ilorin and established Oke Oshupa (which transformed
into Okelerin Baptist Church, now known as First Baptist Church, Okelerin, Ogbomoso).12
The seed that Bowen planted grew and bore fruits. Baptist churches multiplied within Ogbomoso
city and its environs. Many mission schools were established, especially, a theological institution
now known as the Nigerian Baptist Theological Seminary, Ogbomoso. Furthermore, the
establishment of a medical centre (now known has Bowen University Teaching Hospital13
) in
Ogbomoso in 1907 makes a significance impact on the Baptist work in the city and its environs.
The indigenes of Ogbomoso embraced Christianity with zeal and enthusiasm. They took
Christianity of Baptist persuasion to neighbouring towns and villages. People that migrated from
Ogbomoso started most Baptist churches in northern part of Nigeria. Over 100 years ago, many

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indigenes of Ogbomoso migrated as traders and business people to the northern part of Nigeria
and started many Baptist churches there.14
Baptist Policy/Theological Stands on Humanitarianism
The Nigerian Baptists as well as all other Baptists throughout the world are people who believe
wholly in the Holy Bible.15
So, the Baptists believe everything the Holy Bible teaches about
humanitarianism. However, there are some specific efforts of the Baptists in general and the
Nigerian Baptists in particular that express their policy and theological stand on
humanitarianism, especially in response to the issue of internally displaced persons.
In its annual gathering held between 4th and 9th July 2016 at Vancouver, Canada, the Baptist
World Alliance (BWA)16
encouraged “Christian believers to personally engage with all refugees
and displaced persons, generously showing God‟s love and care as we demonstrate the
sufficiency of God made known through Jesus Christ.”17
The body has earlier adopted some
resolutions in one of its councils in 2013.18
One of the resolutions is about internally displaced
persons with encouragement for all Baptists “to uphold the human rights of all people at all
times, including the rights of displaced persons, asylum seekers and refugees… [and] act as
advocates for displaced persons and to develop plans to respond with compassion and hospitality
to the needs of displaced persons.19
However, there is no qualitative means to know how member
bodies of this global alliance are implementing the resolution. Sequel to the prevalent issue of the
internally displaced persons in Nigeria, the Nigerian Baptist Convention also as part of the
resolutions adopted in its annual session held in Ilorin, Nigeria between 16th and 21st April 2016
called on the government of Nigeria to take some palpable measures to alleviate the plights of
the internally displaced persons.20
The theoretical framework of this research was partly based on this BWA resolution and
Abraham Maslow‟s hierarchy of needs popularly known as “Maslow‟s Pyramid of Human
Needs” as highlighted by Danielsen (2005).21
These needs from the most important ones to the
least are basic needs (like food, water, and shelter), security needs, need for self-esteem, and
personal fulfillment.22
Research Methodology
The main research methodology employed in this study is qualitative research as this researcher
focused on qualitative data consisting of face-to-face semi-structured interviews conducted with
church leaders and other selected stakeholders in Baptist denomination in Ogbomoso and
documentary analysis. The sampled population consists of fifteen (15) church leaders where the
displaced persons (that have migrated from the Boko Haram inflicted-conflict area) are
members.
Sampling and Introduction to Organizations
There are seven Baptist associations in Ogbomoso city. An association is a group of fifteen to
twenty churches in a geographical area. About ten to twenty associations (or all the associations
in a federal state) form a state conference. The name of the conference that Baptist associations
in Ogbomoso city and environs belong to is Ogbomoso Baptist Conference 23
with its
headquarters at Beulah Baptist Centre, Arowomole, Ogbomoso, Nigeria. Apart from a presiding
chairman that presides over its gatherings and occasions, the conference has a conference
president who is the chief executive officer of its headquarters. All the Baptist conferences in
Nigeria form the national convention known as the Nigerian Baptist Convention. The

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Convention is the second largest Baptist convention after Southern Baptist Convention (of the
United States of America). It belongs to the global Baptist World Alliance.24
The Convention has
“over 10,000 Churches with about 3,000,000 baptized members and up to 6.5 million
worshipping members spread across the nation…. [It] …has …thirty-one Conferences
(ecclesiastical regions) in Nigeria alone.”25
Method of Collecting Data
Since semi-structured interviews were mostly used method to carry out the research,
transcriptions from the recorded interview sessions were the major method of collecting data for
analysis. Furthermore, some documents obtained during the research were used in the analysis.
Research Questions
The following research questions were addressed in this study:
1. What are the realities the church is facing in responding to the situations of the displaced
Boko Haram victims?
2. What methods have churches been employing to meet the needs of the displaced Boko
Haram victims?
3. Are there ways in which the churches' responses could be made more effective?
Limitations of Research
This research was limited only to the pastors of the selected Baptist churches. It did not include
other churches. The scope of the research does not include the affected displaced persons. A
wider scope would have included the displaced persons if the objective of the research has been
to appraise the responses of the churches. There are very few documented resources on the
subject matter as it is a relatively new one. This is qualitative research, but time constraint could
not allow this researcher to have an interview with a larger scale of pastors and other church
leaders from the selected churches. Only one pastor from each church was interviewed in the
research.
Data Presentation and Analysis
This section presents the analysis of data and discussion of the results from the findings from the
semi-structured interview sessions carried out in the course of the research and some documents
that this researcher has access to. The questions asked during the interview sessions are based on
main objective of the research, which is to find out the extent the Baptist churches in Ogbomoso
are responding to transform the lives of the displaced Boko Haram people in the area. Fifteen
church pastors in Ogbomoso metropolis and other three people that are stakeholders were
interviewed. These other three stakeholders are: a) Rev. Dr. Israel O. Olaniyan, who is chief
executive officer of the conference known as the Conference President of Ogbomoso Baptist
Conference;26
b) Rev. DA Ogunlowo, a retired Baptist ordained pastor who was the pastor of
First Baptist Church, Jos for many years;27
and c) Rev. Dr Titi Eniola, who is the Director, Social
Ministries Department, Nigerian Baptist Convention.28
Realities of Responding to the Displaced People
Ten pastors representing sixty-seven per cent of pastors interviewed admitted that migrated
displaced persons are in their churches while five pastors representing thirty-three per cent of
pastors interviewed admitted that migrated displaced persons are not in directly in their churches,

2665
but they are in the localities of their churches. Some of the pastors interviewed were of the
opinion that most of the migrated displaced persons are relatives of church members.
Rev. Dr. Sola Olaniyan29
disclosed in an interview that the migrated displaced persons in
Ogbomoso land have an association “known as „Abode Jos Yoruba Welfare Initiative‟30
that is
dully registered with Corporate Affairs Commission31
.” Although, there is an argument that not
all returnees from the northern part of Nigeria are displaced people as some of them are retired
people who willingly came back to their ancestral home after retirement from active service or
because of old age, however, majority of people in the “Abode Jos” association are migrated
displaced persons.32
Retired Rev. DA Ogunlowo corroborated this.33
The migrated displaced
persons have a meeting place in Christ Heritage Baptist Church, Igbo-Agboyin, Ogbomoso.34
Methods of Responding to the Displaced People
Responses of pastors interviewed in answers to their churches responded to the needs of the
migrated displaced persons will be discussed under the following subheadings: meeting basic
needs, meeting psychological needs, meeting social needs, meeting spiritual needs, and joint
efforts.
1. Meeting Needs through Joint Efforts: most of the pastors interviewed admitted their
churches are responding independently as churches to transforming the lives of the
migrated displaced Boko Haram persons in their churches and localities. However, eight
out of the fifteen pastors specifically mentioned that they cooperated with the conference
which is an umbrella body of Baptist churches in Ogbomoso in responding to the
transformation of the migrated displaced Boko Haram victims in Ogbomoso land. This is
because no matter what individual churches are doing in responding to the plights of the
victims, the joint efforts of all the churches through the conference are more pronounced.
Besides, the practice of Baptist churches in Nigeria to cooperate with the national body,
the Nigerian Baptist Convention through local associations and state conferences to do
what a local church cannot effectively do as a church makes the Baptist churches to rely
more on joint efforts through associations, conferences and the Convention to do many
projects including humanitarian assistance. From the past personal observations of this
researcher as an insider and his interactions with Ogbomoso Baptist Conference
president35
and the director of the Social Ministry of the Nigerian Baptist Convention,36
the conference and the Convention are the rally points of churches as they pull their
resources together to help the migrated displaced persons in Ogbomoso land and other
internally displaced persons in other parts of the country. As Rev. Gbade Akinkunmi
summarily put it, “The conference has on many occasions raise funds through churches
[for the displaced people].” 37
The conference specifically saddles retired Rev. DA
Ogunlowo the responsibility of distributing the relief materials collected through the
conference to the migrated displaced persons.38
The Convention on many occasions has
come with relief materials donated from other churches for the displaced people.39
These
joint efforts summarize every other thing that each church is doing in response to the
plights of the displaced Boko Haram victims in Ogbomoso land. As good and
commendable as these joint efforts are, there is poor documentation or record keeping for
them. This has been one of the limitations of this research. When Rev. Dr. Israel
Olaniyan, the conference president was confronted with this fact, his argument was,
“There are no official records of what people and/or churches brought [for the displaced

2666
people] because they brought the materials spontaneously, willingly and enthusiastically,
and besides, some of these materials are not quantifiable.”40
2. Meeting Basic Needs: it is evident that what the migrated displaced Boko Haram victims
need most are basic needs of life like food, water, clothes, accommodation, and security.
Most of the churches used as case study in this research responded to the plights of the
displaced people by providing these basic needs. In Rev. Gbade Akinkunmi‟s words, the
churches have “different provisions in taking care of basic needs like food materials,
financial empowerment, [and] raising fund for [the migrated displaced Boko Haram
victims].”41
From the fifteen pastors that were interviewed, ten admitted that their
churches made provision of foodstuff for the displaced people; seven made provided
accommodation for the displaced people; four provided cloth materials; four provided job
assistance; one linked professional migrated displaced persons to those in the system;
while thirteen provided financial assistance that caters for most of these basic needs.
Regarding accommodation provision, “The Baptist churches in Ogbomoso land have
secured a land named „Baptist Village‟ that is proposed to be developed for them [the
migrated displaced persons].”42
3. Meeting Psychological Needs: Apart from meeting basic needs of the displaced people,
the churches also responded by meeting the psychological needs of the people through
visitation, encouragement, and counseling. In fact, “The Convention President [Rev. Dr.
Supo Ayokunle] has come to Ogbomoso to motivate the churches to care for the migrated
displaced persons.”43
This has served as a psychological boost for the displaced people
that the national authority of Baptist churches care about their plights. Two pastors
interviewed admitted that officers of their churches usually visit the displaced people in
their churches or localities; three pastors interviewed encourage the people; while four
pastors interviewed counsel them. One pastor mentioned something that is very unique:
listening to the story of the displaced people. The church listened to their testimonies.
This is an act of storytelling or listening in conflict transformation. It has many purposes.
Many people get involved in it because they are seeking justice. Other people use it as
therapy to heal them from their past experiences. Likewise, “people are involved in this
type of storytelling where they are trying to put on the public record an acknowledgement
of what happened in the past.”44
The church employed this to enable the migrated
displaced persons pour out their minds and in a way heal part of their trauma.45
4. Meeting Social Needs: In meeting the social needs of the displaced people, only three
pastors interviewed specifically mentioned meeting the social needs of the displaced
people. One of these three pastors said, “the social welfare of the displaced people is a
major concern of the church.”46
The second pastor said that his “church was ready to
conduct wedding ceremonies for intending couples among [the migrated displaced
persons].” 47
The third church pastor has special interest in engaging the migrated
displaced persons in cooperative societies where they can borrow money to establish
themselves. The church of this third pastor also used to be a meeting place for “Abode
Jos Yoruba Welfare Initiative” and the pastor was once the chairman of the organization
because, according to him, he “used to be a displaced person from a religious crisis in the
northern part of Nigeria.”48
The church in collaboration with other churches helps the
migrated displaced persons in Ogbomoso to register their group with the Corporate
Affairs Commission to make them be recognized and have more access to assistances
from people and other bodies and institutions. Retired Rev. DA Ogunlowo corroborated

2667
this when he said, “The churches facilitated the organization of a group called „Abode
Jos‟ to look into the welfare of [the migrated displaced persons].”49
The church also
encourages as many migrated displaced persons to join this organized association. One of
the purposes of the organization is giving of soft loans to the migrated displaced
persons.50
5. Meeting Spiritual Needs: only one pastor mentioned praying for the displaced people as a
way of helping them. It is the conclusion of this researcher, therefore, that the churches
do not see the need to respond to the plight of the displaced people spiritually or the
churches do not attach much importance to the spiritual dimension of their responses to
transforming the lives of the displaced people.
6. Other Methods of Meeting Needs: five pastors interviewed mentioned meeting the needs
of the displaced people through welfare or benevolence committees in their churches.
These committees are saddled with the responsibilities of taking care of the needs of the
displaced people. Apparently, some of the churches do some of the things mentioned
above through such committees. In the words of Rev. Dr. Sola Olaniyan, “Some
influential people and groups were contacted and they contributed to help [the migrated
displaced persons]. One of such people is Chief Adebayo Alao-Akala who was a former
governor of Oyo State.”51
Only two pastors interviewed mentioned about assisting the
displaced people in the education of their children. Similarly, one pastor interviewed
mentioned giving medical attention to the displaced people.
Challenges/Constraints in Responding to the Displaced People
It is evident that the Baptist churches in Ogbomoso have many challenges and/or constraints as
they respond to transforming the lives of the migrated displaced Boko Haram victims in the area.
Some of these challenges and/or constraints are:
1. Lack or insufficient funds: this is a major constraint as eleven out fifteen pastors
interviewed indicated in meeting the basic needs of the migrated displaced persons.
Undoubtedly, this constraint leads to another one as indicated by six pastors interviewed:
lack of needed resources to meet the immediate needs of the displaced persons. These
pastors admitted that they know what to do in providing for the displaced persons, but the
resources to do such things are not readily available because of insufficient funds. One
way of resolving this is pulling resources together through the conference to do what
churches cannot do individually.52
2. Economic situation of the city of Ogbomoso in particular and Nigeria in general: small-
scale farming, agriculture and general commerce form the backbone of the economy of
the people of Ogbomoso. Apart from a university, a university teaching hospital and a
theological seminary that are considered as tertiary institutions, there are no industry in
Ogbomoso land that can boost its economy.53
Therefore, the economic situation of the
city is relatively not favourable to the migrated displaced persons. In fact, “there was a
particular [migrated displaced] woman who went back to her base because of the
economic situation in Ogbomoso that is not buoyant compared to where she came
from.”54
Unfortunately, the economic situation of Nigeria generally as a nation is getting
worse,55
and this affects every aspect of life of Nigerians. As at the time of doing this
research, many government workers and workers of some private sectors had not
received their monthly salaries for over six months. The pastors interviewed admitted that
this harsh economic situation is affecting their church members adversely and by

2668
inference, it is affecting the income of the churches as well. The words of Rev. Dr. Segun
Ige summarize this: “Economic situation of the country is affecting the way church
members should have responded to the [migrated displaced persons].”56
3. Non-availability of jobs or/and unemployment: this is part of economic crisis of Nigeria
in general and Ogbomoso land in particular.57
Although this challenge “has been seen as
a world-wide economic problem and has been categorized as one of the serious
impediments to social progress,”58
it has been indicated by two pastors interviewed as
one of the constraints the churches are facing in responding to the plights of the migrated
displaced persons in Ogbomoso. In fact, “people feel bad that they cannot help [the
migrated displaced people]”59
because of the economic situation. It is obvious that these
people have to be engaged in order to be self-sustaining, but jobs are scarce to find for
them. For this reason, the migrated displaced persons “are mobilized to diversify their
efforts in doing other works that can sustain them.”60
There was even “allocation of two
hundred stalls in a ultra-modern market in Ogbomoso for the migrated displaced persons,
but the stalls are expensive for the migrated displaced persons to rent.”61
Unfortunately,
“there is little churches can do” in this regard.62
4. Victimization by societies/associations of professionals/artisans: because most of the
migrated displaced persons that came to Ogbomoso land could not pay membership fee
of these societies/associations, they (that is, the migrated displaced persons) are
victimized and hindered from plying their professions or trade freely.63
Churches are
battling with this issue as they try to integrate the displaced people into the society.
5. Deception and extortion: some churches are finding it difficult to ascertain who really is
a displaced Boko Haram victim. In Rev. Dr. Emmanuel Oladejo‟s words, “Some people
want to use the situation of the displaced Boko Haram victims to extort or deceive the
church. So, the church finds it difficult to really know who is really a migrated displaced
person.64
Closely related to this is the issue of extortion as “some of [the migrated
displaced persons] want to use their conditions to extort the church.” 65
However,
regardless of deception or extortion, Rev. Lekan Fatiloro is of the opinion that, “This
matter [of deception or extortion] should not be cited as a precedence. Each case should
be treated on its individual merit.”66
6. Psychological Effects of the Insurgence to the Migrated Displaced Persons: many of the
migrated displaced persons “have not still overcome the psychological trauma of what
they went through during the insurgency and on their ways back to Ogbomoso. Some of
them are still referring to their properties and loved ones that they have lost.”67
These are
hindering them from settling down in their new place. The churches are struggling to
encourage and counsel them to forget the past and move on with their lives.
7. Unwillingness/Reluctance of the Migrated Displaced Persons: it is interesting to discover
that some of migrated displaced persons are “reluctant or even unwilling to indicate that
they are displaced persons.”68
This has to do with the dignity that is associated with an
average Yoruba who finds it difficult to beg for assistance. In fact, an average Yoruba
will prefer to suffer in silence than to become a beggar or rely on other people. Some
even prefer to commit suicide than to let others know that they are in needs.69
8. Religious Barrier: in spite of the fact that there was “no discrimination [in responding to
the migrated displaced persons] as even Muslims among them are also helped,”70
many
Muslims prefer to stay away from the assistance that the churches are rendering in
responding to transforming the lives of the displaced people.

2669
9. Church Members‟ Unfaithfulness: a pastor lamented, “some church members are
unfaithful in their act of giving to the church and commitment to helping those that are in
needs.”71
10. Church Members‟ Ignorance of the Plight of Migrated Displaced Persons: some church
members do not really know what the migrated displaced persons have passed through
during the insurgency that made them forcefully left their places of abode, and what the
displaced persons are still passing through psychologically. This ignorance is making
many of the church members to be indifferent to the displaced persons.
11. Church Members‟ Illiterate Mentality: this factor related to the one just discussed above
also is a challenge to a church pastor interviewed during the research. Some church
members because of their illiteracy do not see the need to help the displaced people. They
are of the opinion that they also need the help of the church.
12. Church Peculiarity: one pastor indicated, “the peculiarity of [his] church being mostly a
student-oriented church [that is, a church that ministers mostly to students in tertiary
institutions] is a constraint that makes many displaced persons not to consider joining the
church or seeking help from the church.”72
However, he admitted that his church has
been contributing to the conference whenever there is need to for the cause of the
migrated displaced persons.
More Effectives Methods of Responding to the Displaced People
Every pastor interviewed during the research agreed that the churches in Ogbomoso land could
do better in their responses to transforming the lives of the displaced Boko Haram victims in the
area. Some of the ways identified from the responses of the pastors are:
1. More cooperation among churches: an average Baptist believes in cooperating with other
people to achieve a common goal, hence, the practice of cooperative programme.73
Thirteen out of fifteen pastors interviewed agreed that it would be far better to pull their
resources together and let the conference and the Convention coordinate the efforts of
transforming the lives of the displaced people. A pastor emphatically declared, “We just
have to come together to meet the needs of these people [that is, the migrated displaced
persons].”74
2. More awareness among church members about the migrated displaced persons: nine
pastors were of this opinion. The quote, “Ignorance is the most serious disease of
mankind and is the cause of all its ills. Healing is achieved through knowledge,”
attributed to Buddha reiterates this. A pastor put it this way: “If church members are more
aware about the plights of the displaced persons, pastors and church leaders would not
have much difficulty in leading the church to respond to transforming the lives of the
3. Availability of more funds: this is another factor that could make churches in Ogbomoso
land respond more to transforming the lives of the displaced persons. This is the opinion
of five out of the pastors interviewed.
4. Counseling: In spite of the fact that only four pastors indicated that they use counseling to
respond to the plights of the displaced people, five pastors saw the need for more
counseling in responding to the displaced people.
5. Providing more decent accommodation: in spite of the fact that most of the migrated
displaced persons in Ogbomoso land have ancestral/family houses where they came to
live in, providing this for them will be far better and more comfortable for them. Three

2670
pastors shared this concern in their responses to better ways of responding to
transforming the lives of the displaced persons. One of them even suggested, “the
government and other organizations could provide low-cost accommodation for the
6. Creation of a meeting centre (or centres); this is a place where the migrated displaced
persons will be meeting and receiving assistance. A pastor opined, “a church should be
established purposely for [the migrated displaced persons] in order to meet their peculiar
needs.”77
However, such centre (or centres) should be different from many internally
displaced persons (IDPs) centres that are uncared for because “[Nigeria‟s] government‟s
support for the IDPs is grossly insufficient.”78
7. Giving more financial and material provisions to the migrated displaced persons in the
city. Three pastors submitted that churches could still do more in in this regard. However,
this, according to them, will be subject to availability of funds and other resources, and
more commitment from church members to help the displaced persons. Two out of the
pastors specifically mentioned having more concerns for the migrated displaced persons.
Another two pastors alluded to divine provisions to be able to do this. Likewise, three
pastors were of the opinion that to provide more for the migrated displaced persons, each
church should create special budget for migrated displaced persons, while two pastors
opined that each church should have a welfare committee for migrated displaced persons.
Only one pastor was of the opinion that churches should have more will power to do
more in responding to the needs of the migrated displaced persons. Similarly, having
holistic approach to meeting the needs of the needy especially the migrated displaced
persons was the opinion of one pastor.
8. Speedy integration of the displaced migrated persons into the society: Inasmuch as the
migrated displaced persons cannot continuously depend on what they are receiving from
the churches, three out of the pastors interviewed saw the need for this. This may not be
difficult in one hand because most of these migrated displaced persons are relations of the
people in the city of Ogbomoso.79
However, on the other hand, this may be difficult
considering the psychological trauma that some of the migrated displaced still have as
they keep on remembering their former places of abode and what they used to be in those
places before becoming displaced.80
As part of the integration, four pastors agreed that
churches would do better if they could provide jobs for the migrated displaced persons.
This will make the displaced people less dependent on the churches. Closely related with
this is the issue of victimization by societies or associations of professionals and artisans.
Three pastors were of the opinion that churches should come together to speak against
this issue in favour of the migrated displaced persons.
9. Other ways to be more effective in responding by churches to the plights of the migrated
displaced persons according to one pastor each are: providing farmland for the migrated
displaced persons; more organisation among the migrated displaced persons; giving of
loans to the migrated displaced persons; appealing to the politicians on behalf of the
migrated displaced persons; and prayer for the migrated displaced persons.
Conclusion
This study has revealed that there is a set of internally displaced persons in Ogbomoso, Nigeria
that migrated to the place because of the insistent Boko Haram insurgency in the northeastern
part of Nigeria. They are unique from other internally displaced persons because they are not

2671
camped in any concentrated centre or camp, but they migrated back to their ancestral homes
where they have relatives. The study reveals that Baptist churches in Ogbomoso city are
responding to some extent to re-integrate these displaced persons into the society. However, it is
evident from the research that churches in Ogbomoso city in particular, and Nigerian Baptist
Convention, as faith-based organizations in general still need a lot to do in responding to
transforming the lives of displaced Boko Haram victims with more documented evidences.
Therefore, it is concluded that Ogbomoso Baptist churches should intensify their efforts in
responding to transforming the lives of displaced Boko Haram victims in the area by re-integrate
the victims to the society, and they should start having documented records for these efforts.
1
This article is an excerpt from my dissertation titled “Faith-Based Responses to Displaced Boko Haram
Victims: A Case Study of Baptist Churches in Ogbomoso Land, Nigeria” (MPhil diss., Irish School of Ecumenics,
Trinity College Dublin, 2016).
2
Conflict Barometer 2015, a publication of The Heidelberg Institute for International Conflict Research (HIIK)
at the Department of Political Science, University of Heidelberg (retrieved June 23 2016 from
http://www.hiik.de/de/konfliktbarometer/pdf/ConflictBarometer_2015.pdf) analysed disputes, non-violent crises,
violent crises, limited wars, and wars in the world in the year 2015.
3
Branis Knezevic and Seth Olson (2014). Counseling People Displaced by War: Experiences of Refugees from
the Former Yugoslavia. Professional Counselor. Vol. 4, No. 4, 2014. Retrieved July 14, 2016 from
http://tpcjournal.nbcc.org/counseling-people-displaced-by-war-experiences-of-refugees-from-the-former-
yugoslavia/
4
Albert T. Akume (2015). The Question of Internally Displaced Persons (IDPs) in Nigeria: A Reflection on
Present Realities. Journal of Third World Studies. Spring 2015, Vol. 32 Issue 1. Retrieved June 23 2016 from
http://connection.ebscohost.com/c/articles/110434800/question-internally-displaced-persons-idps-nigeria-reflection-
present-realities, 221.
5
Personal interview with Rev. Dr. Israel O. Olaniyan, Conference President, Ogbomoso Baptist Conference on
April 23, 2016.
6
J. Adele Bamgbose (2009). Internally Displaced Persons: Case Studies of Nigeria‟s Bomb Blast and the
Yoruba-Hausa Ethnic Conflict in Lagos, Nigeria. The Journal of Humanitarian Assistance. MAY 26, 2009.
Retrieved June 23, from https://sites.tufts.edu/jha/archives/541
7
Akume, 223.
8
Personal interview with Rev. Dr. John Adetutu, pastor, Odo-Oru Baptist Church, Ogbomoso and chairman,
Christian Association of Nigeria, Ogbomoso Branch on April 24, 2016.
9
Personal interview with Rev. Dr. IA Adetola, pastor, Masifa Baptist Church, Ogbomoso on April 27, 2016.
10
S. Ademola Ajayi (2011). THE PLACE OF OGBOMOSO IN BAPTIST MISSIONARY ENTERPRISE IN
NIGERIA. Ogirisi: A New Journal of African Studies Vol. 8, 2011. 16-38. Retrieved February 27, 2016, from
http://www.ajol.info/index.php/og/article/viewFile/71758/60715, 17.
11
Bowen was a missionary of Southern Baptist Convention of America.
12
HIGHLIGHT ON THE HISTORY OF BAPTIST WORK IN NIGERIA. Retrieved June 21, 2016, from
http://www.nigerianbaptist.org/index.php/about-us/module-suffixes
13
The History of Bowen University Teaching Hospital Ogbomoso. Retrieved June 21, 2016, from
http://www.buth.org.ng/AboutBUTH/history.php
14
Personal interview, Rev. Dr. Israel O. Olaniyan.
15
See Statements of Faith of the Nigerian Baptist Convention. Retrieved February 27, 2016, from
http://www.nigerianbaptist.org/index.php/about-us/2012-09-21-07-44-15; What Does a Baptist Believe? Retrieved
February 27, 2016, from http://www.baptistbasics.org/baptists/b003.php; Southern Baptist Convention Basic
Beliefs. Retrieved February 27, 2016, from http://www.sbc.net/aboutus/basicbeliefs.asp; What Makes a Baptist a
Baptist: Beliefs, polity, ministries, practices, organizations, and heritage of Baptists. Retrieved February 27, 2016,
from https://www.baptistdistinctives.org/resources/articles/what-makes-a-baptist-a-baptist/
16
“The Baptist World Alliance is a global movement of Baptists sharing a common confession of faith in Jesus
Christ bonded together by God‟s love to support, encourage and strengthen one another while proclaiming and

2672
living the Gospel of Jesus Christ in the power of the Holy Spirit before a lost and hurting world.” (See Baptist World
Alliance - Affirmations. Retrieved July 9, 2016, from http://bwanet.org/about-us2/affirmations.) The Nigerian
Baptist Convention is affiliated to the global body.
17
Baptist World Alliance - News Releases. Retrieved July 9, 2016, from http://bwanet.org/news/news-releases
18
Baptist World Alliance - 2013 Resolutions. Retrieved February 27, 2016, from
https://www.bwanet.org/resources/recent-resolutions.
19
Baptist World Alliance - 2013 Resolutions.
20
REPORT OF THE RESOLUTION COMMITTEE OF THE NIGERIAN BAPTIST CONVENTION-IN-
SESSION HELD AT CONVENTION GROUND, GANMO, ILORIN, KWARA STATE, NIGERIA BETWEEN
APRIL 16-21, 2016 (Unpublished)
21
Gert Danielsen (2005). Meeting Human Needs, Preventing Violence: Applying Human Needs Theory to the
Conflict in Sri Lanka. USAL, September 2005. Retrieved June 10, 2016, from
https://www.cnvc.org/sites/cnvc.org/files/NVC_Research_Files/NVC%20and%20Violence%20Prevention/Danielse
n2005.pdf, 3-5.
22
Danielsen, 3.
23
Ogbomoso Baptist Conference. Retrieved June 10, 2016, from
http://ogbomosobaptistconference.blogspot.co.uk/
24
Baptist World Aliance. Retrieved June 10, 2016, from http://www.bwanet.org/
25
Nigerian Baptist Convention. Retrieved June 10, 2016, from http://www.nigerianbaptist.org/
26
Since many of the church pastors that were interviewed referred to the conference as the rally point for their
responses to transforming the lives of the migrated displaced people in the area. The researcher found it necessary to
interview the chief executive officer of the conference.
27
Being the former pastor of many of the migrated displaced people and a respected Baptist pastors among
Baptist pastors in the northern part of Nigeria, Rev. Ogunlowo readily becomes a rally point for the migrated
displaced people in Ogbomoso land when he relocated to his hometown, Ogbomoso, after his retirement.
28
Most of the pastors that were interviewed also referred to the state conference and the national convention, that
is, the Nigerian Baptist Convention as rally points for their responses to transforming the lives of the migrated
displaced people in the area. So the researcher found it also necessary to interview the Director of Social Ministries
Department of the Nigerian Baptist Convention.
29
Personal interview with Rev. Dr. Sola Olaniyan, pastor, Christ Heritage Baptist Church, Igbo-Agboyin,
Ogbomoso on 27th April 2016.
30
“Abode” in Yoruba means “coming back,” “returnee” or “people that have come back”. Jos is the capital city
of Plateau State in north central Nigeria. It is considered the “Home Away from Home” for Ogbomoso indigenes
that have migrated to the northern part of Nigeria. Olayinka Oyegbile has published a book titled Home Away From
Home & History of Ogbomoso People in Jos (2012. Lagos, Target Response Associates). Most of the people of
Ogbomoso origin are in this city and spread to other northern parts of the country through the city. Therefore,
anyone that comes from the north is generally regarded as someone from Jos.
31
Corporate Affairs Commission is the autonomous body responsible for regulating the formation and
management of companies, institutions, bodies, and organizations in Nigeria. For more information about this
commission, see http://new.cac.gov.ng/.
32
This researcher has access to a list of about one hundred members of this organization.
33
Personal interview with Rev. DA Ogunlowo, retired pastor, First Baptist Church, Jos on 27th April 2016.
34
Personal interview, Rev. Dr. Sola Olaniyan.
35
36
Personal interview with Rev. Dr. Titi Eniola, the Director, Social Ministries Department, Nigerian Baptist
Convention on May 5, 2016.
37
Personal interview with Rev. Gbade Akinkunmi, associate pastor, Glad Tiding Baptist Church, Randa,
Ogbomoso on 26th April 2016.
38
39
Personal interview, Rev. Dr. Titi Eniola.
40
41
Personal interview, Rev. Gbade Akinkunmi.
42
43
Personal interview, Rev. Gbade Akinkunmi.

2673
44
The Evaluation of Storytelling as a Peace-building Methodology. Retrieved June 9, 2016, from
http://www.incore.ulst.ac.uk/pdfs/250111_StorytellingPB_Meth.pdf, 8.
45
Frida Kerner Furman discussed more about listening as a way of healing in Frida Kerner Furman (2011)
Compassionate Listening As a Path to Conflict Resolution. Journal for the Study of Peace and Conflict. 2009-2010
Annual Edition. Retrieved June 9, 2016, from http://www.compassionatelistening.org/wp/wp-
content/uploads/2011/02/Journal-for-the-Study-of-Peace-and-Conflict.pdf.
46
Personal interview with Rev. Dr. EA Aribasoye, pastor, Olodanban Baptist Church, Ogbomoso on 27th April
2016.
47
Personal interview with Rev. SA Fasoro, pastor, Ebenezer Baptist Church, Okelerin, Ogbomoso on 27th April
2016.
48
49
Personal interview, Rev. DA Ogunlowo.
50
Personal interview, Rev. DA Ogunlowo.
51
52
Personal interviews, Rev. Dr. Israel O. Olaniyan and Rev. Dr. Titi Eniola.
53
For more about economic expansion of Ogbomoso, see I.A. Jesuleye, et al (2013). Geospatial Assessment and
Monitoring of the Dynamics of Urban Expansion of Ogbomoso, South-Western Nigeria. Research Journal of
Environmental and Earth Sciences 5(12): 720-727, 2013. Retrieved July 13, 2016 from
http://maxwellsci.com/print/rjees/v5-720-727.pdf.
54
Personal interview, Rev. Lekan Fatiloro, pastor, Unity Baptist Church, Ibafon, Ogbomoso on 26th April 2016.
55
See Elena Holodny (2016). Nigeria is headed for a 'full-blown economic crisis‟. Retrieved July 13, 2016 from
http://uk.businessinsider.com/nigeria-gdp-head-into-full-blown-crisis-2016-5.
56
Personal interview with Rev. Dr. Segun Ige, pastor, Ola Oluwa Baptist Church, Randa, Ogbomoso on 26th
April 2016.
57
See Tunji Akande (2014). “Youth Unemployment in Nigeria: A Situation Analysis.” Retrieved July 13, 2016
from http://www.brookings.edu/blogs/africa-in-focus/posts/2014/09/23-youth-unemployment-nigeria-akande,
Emeka Anaeto (2016). “22.45m Nigerians unemployed, as job loss hits 710,693.” Retrieved July 13, 2016 from
http://www.vanguardngr.com/2016/03/22-45m-nigerians-unemployed-job-loss-hits-710693/ and Sunday Esiri Akiri,
et al (2016). IMPACT OF GRADUATE UNEMPLOYMENT ON THE ECONOMIC GROWTH OF THE
NIGERIAN ECONOMY (1980 – 2014). International Journal of Advanced Academic Research. Social Sciences
and Education. Vol. 2, Issue 3 (March 2016). Retrieved July 13, 2016 from http://ijaar.org/articles/volume2-
number3/Social-
Sciences/IMPACT_OF_GRADUATE_UNEMPLOYMENT_ON_THE_ECONOMIC_GROWTH_OF_THE_NIGE
RIAN_ECONOMY_(1980%E2%80%932014).pdf
58
Akiri, et al, 2.
59
Personal interview, Rev. SA Fasoro.
60
61
62
63
There is a practice among the professionals/artisans in many parts of Nigeria whereby people of the same kind
of profession or trade come together to form a society or association for their common good. Every person plying
such profession or trade must be a member of the society or association. These societies/associations have some
rules and guidelines that member must adhere to. Especially, there is a sum of money that a person has to pay for
him/her to become a full member and ply his trade or profession freely. Non-members or default members are
victimized and hindered from plying the profession or trade.
64
Personal interview, Rev. Dr. Emmanuel Oladejo, pastor, Ori-Oke Baptist Church, Ogbomoso on 27th April
2016.
65
Personal interview with Rev. Dr. Paul Olaleye, pastor, Ayegun Baptist Church, Ogbomoso on 27th April 2016.
66
Personal interview, Rev. Lekan Fatiloro.
67
68
Personal interview, Rev. Dr. IA Adetola
69
Read more on this in Aborisade Olasunkanmi (2015). Suicide in Yoruba Ontology. International Journal of
History and Philosophical Research. Vol.3, No.1, 29-34, March 2015. Retrieved July 14, 2016 from
http://www.eajournals.org/wp-content/uploads/Suicide-in-Yoruba-Ontology.pdf, Aborisade Olasunkanmi (2015). A
PHILOSOPHICAL APPRAISAL OF BASIC CULTURAL VALUES IN AFRICAN TRADITION.International

2674
Journal of Politics and Good Governance. Volume VI, No. 6.2 Quarter II 2015. Retrieved July 14, 2016 from
http://www.onlineresearchjournals.com/ijopagg/art/173.pdf and Onifade Temitayo Abayomi. OMOLUABI:
PERSPECTIVES TO VALUE AND CHARACTER IN TRADITIONAL YORUBA SOCIETIES. Retrieved July
14, 2016 from
https://www.academia.edu/17302435/OMOLUABI_PERSPECTIVES_TO_VALUE_AND_CHARACTER_IN_TR
ADITIONAL_YORUBA_SOCIETIES
70
Personal interview, Rev. Dr. Paul Olaleye.
71
Personal interview, Rev. Dr. Paul Olaleye.
72
Personal interview with Rev. Wale Olajire, pastor, Antioch Baptist Church, Ogbomoso on 26th April 2016.
73
Read more about Baptist Cooperative Programmes at Southern Baptist Convention The Cooperative Program.
Retrieved July 14, 2016 from http://www.sbc.net/cp/default.asp and Nigerian Baptist Convention Cooperative
Program. Retrieved July 14, 2016 from http://www.nigerianbaptist.org/index.php/about-us/2012-09-21-07-37-22
74
Personal interview with Rev. Dr. EK Akano, pastor, Union Baptist Church, Ogbomoso on 29th April 2016.
75
Personal interview with Rev. Titus Oladipo, pastor, Baaki Baptist Church, Ogbomoso on 26th April 2016.
76
77
Personal interview. Rev. Wale Olajire.
78
Azemobor Gregory (2016). A group urges Nigerians to help children in IDP camps. Retrieved July 14, 2016
from http://vocnewsonline.com/a-group-urges-nigerians-to-help-children-in-idp-camps/
79
Personal interview, Rev. Dr. John Adetutu.
80
References
Abayomi, Onifade Temitayo. OMOLUABI: PERSPECTIVES TO VALUE AND CHARACTER
IN TRADITIONAL YORUBA SOCIETIES. Retrieved July 14, 2016 from
https://www.academia.edu/17302435/OMOLUABI_PERSPECTIVES_TO_VALUE_AND
_CHARACTER_IN_TRADITIONAL_YORUBA_SOCIETIES
Ajayi, S. Ademola. 2011. THE PLACE OF OGBOMOSO IN BAPTIST MISSIONARY
ENTERPRISE IN NIGERIA. Ogirisi: A New Journal of African Studies Vol. 8, 2011. 16-
38. Retrieved February 27, 2016, from
http://www.ajol.info/index.php/og/article/viewFile/71758/60715, 17.
Akande, Tunji. 2014. “Youth Unemployment in Nigeria: A Situation Analysis.” Retrieved July
13, 2016 from http://www.brookings.edu/blogs/africa-in-focus/posts/2014/09/23-youth-
unemployment-nigeria-akande,
Akiri, Sunday Esiri et al. 2016. IMPACT OF GRADUATE UNEMPLOYMENT ON THE
ECONOMIC GROWTH OF THE NIGERIAN ECONOMY (1980 – 2014). International
Journal of Advanced Academic Research. Social Sciences and Education. Vol. 2, Issue 3
(March 2016). Retrieved July 13, 2016 from http://ijaar.org/articles/volume2-
number3/Social-
Sciences/IMPACT_OF_GRADUATE_UNEMPLOYMENT_ON_THE_ECONOMIC_GR
OWTH_OF_THE_NIGERIAN_ECONOMY_(1980%E2%80%932014).pdf
Akume, Albert T. 2015. The Question of Internally Displaced Persons (IDPs) in Nigeria: A
Reflection on Present Realities. Journal of Third World Studies. Spring 2015, Vol. 32 Issue 1.
Retrieved June 23 2016 from http://connection.ebscohost.com/c/articles/110434800/question-
internally-displaced-persons-idps-nigeria-reflection-present-realities.
Anaeto, Emeka. 2016. “22.45m Nigerians unemployed, as job loss hits 710,693.” Retrieved July
13, 2016 from http://www.vanguardngr.com/2016/03/22-45m-nigerians-unemployed-job-
loss-hits-710693/

2675
Bamgbose, J. Adele. 2009. Internally Displaced Persons: Case Studies of Nigeria‟s Bomb Blast
and the Yoruba-Hausa Ethnic Conflict in Lagos, Nigeria. The Journal of Humanitarian
Assistance. MAY 26, 2009. Retrieved June 23, from https://sites.tufts.edu/jha/archives/541
Baptist Cooperative Programmes at Southern Baptist Convention The Cooperative Program.
Retrieved July 14, 2016 from http://www.sbc.net/cp/default.asp
Baptist World Aliance. Retrieved June 10, 2016, from http://www.bwanet.org/
Baptist World Alliance - 2013 Resolutions. Retrieved February 27, 2016, from
https://www.bwanet.org/resources/recent-resolutions.
Baptist World Alliance - Affirmations. Retrieved July 9, 2016, from http://bwanet.org/about-
us2/affirmations.
Baptist World Alliance - News Releases. Retrieved July 9, 2016, from
http://bwanet.org/news/news-releases
Conflict Barometer 2015. The Heidelberg Institute for International Conflict Research (HIIK) at
the Department of Political Science, University of Heidelberg. Retrieved June 23 2016 from
http://www.hiik.de/de/konfliktbarometer/pdf/ConflictBarometer_2015.pdf.
Corporate Affairs Commission. http://new.cac.gov.ng/.
Danielsen, Gert. 2005. Meeting Human Needs, Preventing Violence: Applying Human Needs
Theory to the Conflict in Sri Lanka. USAL, September 2005. Retrieved June 10, 2016, from
https://www.cnvc.org/sites/cnvc.org/files/NVC_Research_Files/NVC%20and%20Violence
%20Prevention/Danielsen2005.pdf.
Furman, Frida Kerner. 2011. Compassionate Listening As a Path to Conflict Resolution. Journal
for the Study of Peace and Conflict. 2009-2010 Annual Edition. Retrieved June 9, 2016,
from http://www.compassionatelistening.org/wp/wp-content/uploads/2011/02/Journal-for-
the-Study-of-Peace-and-Conflict.pdf.
Gregory, Azemobor. 2016. A group urges Nigerians to help children in IDP camps. Retrieved
July 14, 2016 from http://vocnewsonline.com/a-group-urges-nigerians-to-help-children-in-
idp-camps/
HIGHLIGHT ON THE HISTORY OF BAPTIST WORK IN NIGERIA. Retrieved June 21,
2016, from http://www.nigerianbaptist.org/index.php/about-us/module-suffixes
Holodny, Elena. 2016. Nigeria is headed for a 'full-blown economic crisis‟. Retrieved July 13,
2016 from http://uk.businessinsider.com/nigeria-gdp-head-into-full-blown-crisis-2016-5.
Jesuleye, I.A. et al. 2013. Geospatial Assessment and Monitoring of the Dynamics of Urban
Expansion of Ogbomoso, South-Western Nigeria. Research Journal of Environmental and
Earth Sciences 5(12): 720-727, 2013. Retrieved July 13, 2016 from
http://maxwellsci.com/print/rjees/v5-720-727.pdf.
Knezevic, Branis and Seth Olson. 2014. Counseling People Displaced by War: Experiences of
Refugees from the Former Yugoslavia. Professional Counselor. Vol. 4, No. 4, 2014. Retrieved
July 14, 2016 from http://tpcjournal.nbcc.org/counseling-people-displaced-by-war-experiences-
of-refugees-from-the-former-yugoslavia/
Nigerian Baptist Convention Cooperative Program. Retrieved July 14, 2016 from
http://www.nigerianbaptist.org/index.php/about-us/2012-09-21-07-37-22
Nigerian Baptist Convention. Retrieved June 10, 2016, from http://www.nigerianbaptist.org/
Ogbomoso Baptist Conference. Retrieved June 10, 2016, from
http://ogbomosobaptistconference.blogspot.co.uk/

2676
Olasunkanmi, Aborisade. 2015. A PHILOSOPHICAL APPRAISAL OF BASIC CULTURAL
VALUES IN AFRICAN TRADITION.International Journal of Politics and Good
Governance. Volume VI, No. 6.2 Quarter II 2015. Retrieved July 14, 2016 from
http://www.onlineresearchjournals.com/ijopagg/art/173.pdf
Olasunkanmi, Aborisade. 2015. Suicide in Yoruba Ontology. International Journal of History
and Philosophical Research. Vol.3, No.1, 29-34, March 2015. Retrieved July 14, 2016
from http://www.eajournals.org/wp-content/uploads/Suicide-in-Yoruba-Ontology.pdf,
REPORT OF THE RESOLUTION COMMITTEE OF THE NIGERIAN BAPTIST
CONVENTION-IN-SESSION HELD AT CONVENTION GROUND, GANMO, ILORIN,
KWARA STATE, NIGERIA BETWEEN APRIL 16-21, 2016 (Unpublished)
Statements of Faith of the Nigerian Baptist Convention. Retrieved February 27, 2016, from
http://www.nigerianbaptist.org/index.php/about-us/2012-09-21-07-44-15.
The Evaluation of Storytelling as a Peace-building Methodology. Retrieved June 9, 2016, from
http://www.incore.ulst.ac.uk/pdfs/250111_StorytellingPB_Meth.pdf.
The History of Bowen University Teaching Hospital Ogbomoso. Retrieved June 21, 2016, from
http://www.buth.org.ng/AboutBUTH/history.php
What Does a Baptist Believe? Retrieved February 27, 2016, from
http://www.baptistbasics.org/baptists/b003.php; Southern Baptist Convention Basic
Beliefs. Retrieved February 27, 2016, from http://www.sbc.net/aboutus/basicbeliefs.asp.
What Makes a Baptist a Baptist: Beliefs, polity, ministries, practices, organizations, and heritage
of Baptists. Retrieved February 27, 2016, from
https://www.baptistdistinctives.org/resources/articles/what-makes-a-baptist-a-baptist/

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