AWC Religious Desk
Amid ongoing concerns about violence targeting Christian communities in Nigeria, fresh attention is now focusing on educational content and institutional practices that critics say contribute to a broader pattern of marginalisation—not limited to physical violence but extending into cultural and civic life.
Curriculum Controversy: Historical Grievances Spark Debate
Tensions around the Religion and National Values curriculum developed by the Nigerian Educational Research and Development Council (NERDC) have simmered for years, with Christian stakeholders arguing that Christian Religious Studies (CRS) has been effectively sidelined or merged in ways that diminish its distinctiveness and depth. CAN (the Christian Association of Nigeria) and rights groups previously protested that CRK (Christian Religious Knowledge) was folded into an omnibus subject, reducing the standalone study of Christianity compared with Islamic instruction, and that in practice Christian pupils are forced to take Islamic Studies when CRK teachers or resources are unavailable. The curriculum has also been criticised for containing passages perceived as denigrating core Christian doctrines.
While the NERDC has officially denied removing CRK and insists that Christian and Islamic studies remain separate options, critics still point to unequal implementation, especially in some Northern states where schools reportedly do not employ qualified CRK teachers, leaving Christian students with no practical choice but Islamic instruction.
Religious Infrastructure and Daily Practice
Beyond the classroom, observers have raised concerns about the prevalence of mosques on government campuses and in public institutions, contrasting with the absence of equivalent Christian worship facilities. In many federal ministries, agencies and institutions, daily prayers are held in mosque spaces without parallel arrangements for Christian worship or chapel services. This uneven provision of religious space feeds perceptions among some Christian Nigerians that public institutions favour one faith tradition over another, despite Nigeria’s constitutional secularism. (Broader reporting on this imbalance spans community testimonies and civil society commentary.)
Violence and Displacement Compound Concerns
These educational and institutional disputes are occurring against a backdrop of serious security challenges affecting Christian-majority communities. Independent datasets and research highlight increasing attacks on Christian villagers and associated displacement. For example, the Yelwata massacre in June 2025 saw scores of Christians killed and thousands displaced—a stark reminder of the physical risks communities face. Furthermore, long-term research suggests a consistent rise in incidents targeting Christian populations, with fatalities escalating over recent years.
Public Perception: Beyond Physical Violence
For many Nigerians, the combination of curricular disputes, unequal institutional religious accommodation, and targeted violence shapes a perception that Christians are not merely victims of sporadic attacks but are also experiencing structural marginalisation. While Nigeria’s constitution prohibits adoption of any state religion, the lived experience for some communities tells a different story, fuelling calls for urgent policy reforms.
Calls for Global Attention
Christian organisations and civil society advocates are urging international actors—including policymakers in the United States and global religious freedom watchdogs—to recognise that discrimination can be systemic and multifaceted. They argue that addressing violence without also scrutinising educational content, institutional practices, and equitable religious accommodation risks overlooking the full spectrum of challenges facing Christian Nigerians.
The debate continues, underscoring the need for transparent curriculum review, equal access to religious education and facilities, and reaffirmed commitment to Nigeria’s constitutional guarantee of freedom of thought, conscience and religion.
