Since the 1980s, Nigeria has continued to witness an unprecedented surge of ethnoreligious violence. The involvement of youth in these civil disturbances or conflicts is very disturbing. They are the foot soldiers, and in some cases “generals,” of the various ethnic militia groups that were formed in this period in order to defend the narrow interests of the various ethnic groups or individuals who established them. This chapter considers the factors responsible for youth violence in the country. It also focuses on the state reaction and measures to curb youth involvement in violence. It argues that until the state resolves the fundamental problems with the economy, especially in the area of employment, Nigerian youth will continue to be involved in ethno-religious conflicts. Second, it is posited that the youth should be involved in creating policies that directly affect them instead of being treated as mere objects of knowledge and policy. Third, fundamental survival techniques in the country must be dissociated from violence.

This study examines the maritime security strategies adopted by Nigerian government to ensure maximum security in the Nigeria maritime domain. The study looked at maritime security as the preventive and responsive actions to guard against threats and intended illegitimate acts in Nigeria. It tries to evaluate maritime security strategy and operational performance under the Fourth Republic. The study relies on secondary data with leverage on content analysis by examining literature concerning maritime security strategy and operational performance in the fourth republic through search for publicly available material and literature. The study engaged Routine Activity theory which explained that crime is the aftermath of combined result of three indispensable elements; motivated offender, suitable targets and the absence of capable guardians. The study revealed that Nigerian maritime security has a direct bearing on the State’s capacity to secure its national assets from attack. The study also discovered that the threats, and the inability of the Gulf of Guinea countries to adequately manage their maritime security have led to a call for regional approaches and external support to enhance Security in the Maritime environment. The study reveals that there is yet no national maritime policy which would capture the elements of maritime security. The study submitted that the protracted process of considering a Bill for maritime security apparently is a pointer to the lukewarm attitude towards the subject which confirms the need for political commitment to maritime security matters. The study recommends an urgent review of the existing maritime security architecture and increased investment to secure port facilities, maritime assets and the entire maritime domain.

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Until the mid-1950s all the received traditions in Nigerian Borgu were unanimous that Bussa was established by Woru, the eldest son of Kisra (alhough some versions claim that it was Kisra himself), while Shabi and Bio, his younger brothers, established Nikki and Illo respectively. These traditions were recorded in the early period of colonial rule by colonial anthropologists and most of these accounts are deposited at the National Archives in Kaduna.From the 1950s new traditions began to emerge challenging certain aspects of these earlier versions. One such aspect that has attracted attention is the order of the establishment of the principal Borgawa states. The new traditions denied any link between Kisra and Bussa, and also condemned the prominent role assigned to the Emir of Bussa. The principal objective of the present paper is to explain the political situation that gave rise to the emergence of these new traditions, and to show how suspectible oral tradition, especially traditions of origin, is to political manipulation.Edmund Leach and J.A. Atanda have demonstrated this in different works. In his work on highland Burma Leach shows how traditions of origins “change with clock-like regularity in response to shifts in the political constellation.” In his turn Atanda shows how oral tradition “undergoes revisions when regimes change, care being taken that materials ‘useless’ to the new regime are expunged and new ‘useful’ materials added to evolve to an acceptable ‘standard version’.”