Yet identity is neither uniform nor stable among groups or individual.
The importance and strength of identity varies among groups, and may fluctuate considerably over time.
What is the nature of the citizenship and identity contestations and conflicts that have ensued over the Sharia policy in these states and how have they been managed or mismanaged ?
In recent years, “the subject of identity has gained prominence […] as dominant theoretical frameworks prove inadequate in explaining the crisis of development and the complexities of present day conflicts” (Bangura, 1994, cf. As a socio-political concept, “identity” has both an individualist and a collective meaning : it is a “process located in the core of the individual and yet in the core of his community culture, a process which established, in fact, the identity of these two identities” (Erickson, 1962).
The study investigates in historical and empirical manner the implication of the Sharia policy for the formation/transformation of the identities of the different ethno-religious groups within the two states ; the ways in which the ethno-religious groups have shaped their own identity in response to the Sharia policy ; the role of state institutions in shaping the cultural order of the multicultural settings ; and the construction of group identities and boundaries.
How can we create a spiritual policeman or a spiritual judge ?
This study examines the relationship between the Sharia law, identity and conflict in Nigeria.
This development is studied within the context of Kaduna and Kebbi states.
Identity refers to the progress of construction of meaning on the basis of a cultural attribute, or a related set of cultural attributes, which is given priority over other sources of meaning.
For an individual, or for a group, there may be a plurality of identities.