The progression of ethnic conflict and the spatial dimension of violence

Intergroup and intragroup dynamics at the neighborhood level were swayed by the same factors shaping the evolution of group relations in Jos. Relevant milestones include the politicization of ethnic identities in Nigeria during the 1980s, the creation of Jos North local government area (LGA) in 1991, the low-scale violence of 1994, the country’s return to democratic government, the embargo on indigene certificates for the Hausa in 1999, and the violence of 2001. An outline of the events suffices for this article, though expert analyses exist (see Higazi Reference Higazi2011; Krause Reference Krause2011; Ostien Reference Ostien2009; Best Reference Best2007; Egwu Reference Egwu2004).

Although politicization of ethnic identities in Nigeria has its origin in colonial rule, post-colonial events expedited the process. One definitive turning point was the 1986 implementation of the IMF and World Bank structural adjustment program (SAP), following a recession triggered by a fall in oil revenue. Intended to restructure consumption and production and to reduce dependence on crude oil and consumer goods imports, the SAP turned out to be counterproductive, plunging Nigeria into a major economic crisis (Anyanwu Reference Anyanwu1992:5). High unemployment followed due to cuts in government expenditure. Scholars have stressed the SAP’s negative effects not only on the economy, but also on group relations (Ihonvbere & Ekekwe Reference Ihonvbere and Ekekwe1988; Beckman Reference Beckman1991; Adetula Reference Adetula, Caron, Gboyega and Osaghae1992; Osaghae Reference Osaghae1995; Nnoli Reference Nnoli1998; Mustapha Reference Mustapha and Jega2000; Egwu Reference Egwu2004). The overlap of SAPs and conflict proliferation elsewhere in Africa is well documented (Williams Reference Williams2004; Sesay & Ukeje Reference Sesay and Ukeje2009). In the wake of the SAP-precipitated austerity, Nigerians became discontent, and the military government’s last flicker of legitimacy was extinguished (Jega Reference Jega2000:36).

To relieve their plight, Nigerians looked beyond the state. A foremost source of succor was tribal and kinship ties (Egwu Reference Egwu2004:156). Growing ethnic consciousness coincided with rising ethnic associations (Osaghae Reference Osaghae1995; Jega Reference Jega2000; Egwu Reference Egwu2004). “Not only was there an upsurge in the membership of these associations,” stated Eghosa Osaghae (1995:46), but also “there was a rapid expansion in their number, variety and purpose.” The government was generally hostile to signs of dissent; trying to curry favor with citizens; it therefore deployed a system of patronage, seeking influential religious and tribal associations to redeem its legitimacy (Jega Reference Jega2000:20). In 1987, during an “ethnicization of politics” or a “politicization of ethnicity” (Egwu Reference Egwu2004:32), the Jasawa Development Association (JDA) was born. Representing the Hausa population in Jos, this organization was a protagonist in the indigene-settler conflict that would ensue.

Meanwhile, several developments hastened the transformation of Jos’s already politicizing residential areas into militarized ethnic strongholds and frontiers. The first was the creation of Jos North LGA. Nigeria has 774 administrative units known as LGAs. Jos North LGA is the economic capital of Plateau State and was carved out of the old Jos LGA in 1991 amid contestations between the indigenes and the Hausa. Experts have theorized how the new LGA intensified contestations over city ownership and added a territorial dimension to the issue (Best Reference Best2007; Ostien Reference Ostien2009; Higazi Reference Higazi2011; Krause Reference Krause2011; Milligan Reference Milligan2013). In a climate of long-standing indigene resentment about the creation of Jos North, the city experienced its first wave of violent riots since the Igbo pogroms of 1966. Protests and counter-protests erupted after, in April 1994, Plateau State military governor Mohammed Mana appointed Aminu Mato, a Hausa, as chairman of the management committee of Jos North LGA. It is important to describe how the indigene-settler contestations find expression in the clamour for the creation of new states, LGAs, and districts. Following Nigeria’s transition from military rule to democracy, the Middle Belt became a hotbed of identity politics as indigenous groups positioned themselves to take political control of what they believed were their territories against the overbearing presence of the Hausa-Fulani. These struggles are generally framed as indigene-settler conflicts, and nowhere in the country have they been as pronounced and atrocious as in Plateau State. A good part of the conflict manifests in the form of struggles for the creation of new states and LGAs by different groups. Apart from serving as the basis for gaining indigene status, these newly-created administrative units provide channels for accessing resources by groups that consider the status quo unfavorable. The creation of Jos North LGA out of the greater Jos metropolis signifies this dynamic and remains a crucial factor in ethnic conflict and violence in the city.

Other events helped spur the deterioration of relations. One was a return to democracy after military rule; the 1999 electoral campaigns were particularly acrimonious. More consequential, though, was the newly-elected chairman’s embargo on indigene certificates for the Hausa community (Ostien Reference Ostien2009). Issued by LGA authorities to differentiate between indigenes and migrants or settlers, the certificate allows individuals to qualify for scholarships, school admissions, employment quotas, and tenured positions as heads of government ministries and agencies. The indigene certificate has been an infamous source of discrimination and conflict in Jos and elsewhere in Nigeria (Abdullahi & Saka Reference Abdullahi and Saka2007; Sayne Reference Sayne2012; Fourchard Reference Fourchard2015; Ehrhardt Reference Ehrhardt2017). It has been noted that in refusing to grant indigene certificates to members of the Hausa community, the Chairman of Jos North LGA had the backing of the governor at the time, Joshua Chibi Dariye. This, it is suggested, is indicative of the partisan stance of the governor and other top government officials in the conflict. Apart from this, the state government has been accused of indifference and incompetence in responding to key issues and developments in the build-up to the outbreak of violence (Ostien Reference Ostien2009). Denying the Hausa indigene certificates directly contributed to the fracas culminating in large-scale violence two years later, though, as it will be shown, the last straw was the July 2001 appointment of a Hausa to serve as coordinator for a federal government poverty alleviation scheme for Jos North. His appointment resulted in acrimonious exchanges between indigenes and Hausa, and that September, riots erupted.

Research Methods and Data

This study is based on fieldwork conducted in Jos between 2015 and 2017. Because, as Paul Brass (2004:4839) stated, “quantitative, statistical analyses cannot demonstrate the existence of a dynamic process,” I pursued an ethnographic approach that could capture processes at a disaggregated level. Data sources include interviews, primary school common entrance registers, and election results, alongside informal discussions conducted in neighborhoods, motor parks, and other public places. This ethnography marks the first time primary school registers were used to systematically approximate the ethnic composition of Jos neighborhoods and how it changed during the study period.

The Evolution of an Ethnic Stronghold

To explain an ordinary residential area’s transformation into an ethnic stronghold, I begin with a description of this type of socio-spatial setting. At its basic level, a stronghold is a segregated settlement where one ethnic group predominates and controls the prevailing way of life. A Muslim stronghold, for example, has a visible presence of mosques, Koranic schools, and other Islamic institutions, while Christian institutions are few or nonexistent. The ethnic stronghold may be surrounded by areas of similar ethnic composition, though at least part of its boundary is shared with an ethnically mixed area, which, in turn, shares a boundary with a stronghold that rivals the ethnic stronghold. The ethnic segregation in the stronghold masks other peculiarities, such as a high level of ethnic solidarity that becomes manifested in collective behavior such as voting for the same political party or candidate (Olzak Reference Olzak1983:357).

The stronghold helps conceptualize how identities are constructed and reconstructed (Nagel Reference Nagel1994) within a spatialized emergent subculture. Susan Olzak (1983:356) explains the type of solidarity in the stronghold as “the conscious identification with a given ethnic population” that “includes the maintenance of strong ethnic interaction networks and institutions that socialize new members and reinforce social ties.” Mobilizing co-ethnics for collective violence is more feasible in a stronghold setting (Fearon Reference Fearon, Wittman and Weingast2006), which breeds opportunity for cost-free intragroup communication (Weidmann Reference Weidmann2009). Mobilizing residents into mobs is easier in the safety of segregated areas where “contentious claim making gains protection from routine surveillance and repression because of terrain, built environment” (Tilly Reference Tilly2000:144).

But segregation and solidarity are not the only elements. A stronghold is characterized by the presence of politicized and militarized social networks comprising local politicians, self-proclaimed ethnic activists, gangs, thugs, and ordinary residents. These actors play complementary roles which are crucial for accomplishing collective goals, though they are also driven as individuals with personal objectives, such as securing money, jobs, and favors. Within the networks are social subsystems analogous to riots systems (Brass Reference Brass2004) and patronage networks (Berenschot Reference Berenschot2011) that fuel and sustain violence. They are characterized by “complex webs of exchange, obligation, and reciprocity… sustained over a long period of time” (Kitschelt & Wilkinson Reference Kitschelt and Wilkinson2007:19). For local criminals, gaining the patronage of local politicians may motivate riots, though the chaos also provides opportunities to loot and get away with crime. Looting has long been recognized as a key activity in the dynamics of ethnic riots (Mac Ginty Reference Mac Ginty2004; Dynes & Quarantelli Reference Dynes and Quarantelli1968).

These characteristics apply to the Muslim stronghold of Angwan Rogo, a poor neighborhood north of Jos’s city center. After the 2001 violence, the population of the settlement became homogenously Muslim (see table 1), with over 100 mosques and Koranic schools (a figure counting the many garages and verandas used for praying and teaching); the only two churches that once stood were both destroyed in the violence.

Table 1. Ethnic composition of Angwan Rogo, 2000–2005

Angwan Rogo’s demographics mean that its civic structures and all social networks, both formal and informal, are comprised entirely of co-ethnics. Residents’ associations and vigilante groups are intra-ethnic—not a single network member is non-Muslim.^{Footnote 2} Consequently, voting patterns reflect strong ethnic allegiance (see table 2). Political “black sheep” are discriminated against or harassed, as illustrated in the 2015 elections, when arsonists set fire to the house of PDP chieftain Adams Alkali, a resident of the APC-dominated Angwan Rogo.^{Footnote 3} The arsonists were part of the violent network that helped the neighborhood maintain itself as a stronghold.

Table 2. Ethnic composition and voting patterns in Angwan Rogo and the nearby settlement of Ali Kazaure

Violent networks present more than a security challenge for the neighborhoods in which they are embedded. They also pose a major threat to adjoining neighborhoods, especially when those neighborhoods are ethnically mixed. During all major episodes of violence in Jos, armed mobs from Angwan Rogo marched into the nearby ethnically mixed area to fight against Christian groups from there and from the adjoining Christian strongholds. Because of this and despite no major incidents of violence within Angwan Rogo since 2001—there are simply no Christians to fight within the neighborhood—the neighborhood is still a notorious trouble spot. Along with a few other neighborhoods in the city center, it is an area frequently featured in media and official reports of riots in the city.

But Angwan Rogo was not always an ethnic stronghold. Although Muslims seem to have long dominated the settlement, Christians comprised up to 34 percent of the population in 1995 and 25 percent before the 2001 violence, as indicated in table 3. Regardless of its precise ethnic composition, Christians and Muslims once peacefully coexisted, as many residents affirmed. An elderly former resident, now living in Furaka, contrasted the congeniality of the 1970s and 1980s with the present-day discord:

Table 3. Ethnic composition of Nasarawa Gwong, 1990–2000

So what changed? Between 1990 and 2000, Angwan Rogo’s ethnic composition transformed. The percentage of Muslims grew from 64 to 75, while that of Christians dropped from 33 to 25. Everyday migrations may account for some changes, though three major events could well have spurred the demographic shift.

First, Jos experienced waves of in-migration as people fled the firestorm of violence engulfing parts of northern Nigeria in the 1980s and 1990s. Riots sparked by the Maitatsine fundamentalist group led to thousands of deaths and many more displacements in Kano, Adamawa, Gombe, and elsewhere. Christian-Muslim clashes in Kaduna in the late 1980s devastated communities and displaced thousands, some of whom sought refuge in the slum areas of Jos such as Angwan Rogo (Nyam & Ayuba Reference Nyam and Ayuba2016). It is also possible that—as personal discussions and one source suggest—some Maitatsine extremists settled in Angwan Rogo during military actions against them in northern Nigeria.^{Footnote 5} These fugitives could have propagated their ideology of violent extremism among some residents of the neighborhood.

Second, once Jos North was created in 1991, the Hausa felt the new LGA belonged to them. Its emergence was mainly the result of lobbying by the JDA on behalf of the Hausa community. Once it was created, many Hausa who had no indigene status where they lived relocated to the new LGA, imagining they could easily gain status there. Many came from other parts of the metropolis, such as Bukuru; others came all the way from Bauchi.^{Footnote 6} Once in Jos, these newcomers found Angwan Rogo a convenient place to settle down because of pre-existing social ties and cultural and linguistic affinity.^{Footnote 7} Another event that affected the demography of Angwan Rogo was the low-level violence in parts of Jos in 1994. Four Muslim individuals were killed in these riots. The fact that all four killed were Muslims was a source of major grievance.^{Footnote 8} Of the 104 people arrested in connection with the violence, twenty-one were Christian and eighty-three were Muslim. The disparity in the number of arrests was also a source of frustration for many Muslims.^{Footnote 9} A former Gada Biyu resident told me that a number of Muslims relocated from the area to seek safety in neighborhoods such as Angwan Rogo, where their co-ethnics were in the majority.^{Footnote 10}

Alongside the shifting Christian-Muslim ratios, social network dynamics were being shaken up. The ethnicization of neighborhood-based social networks in Angwan Rogo provides a salient example. Before the new LGA, the residents’ association had no concrete religious or ethnic links. After its creation, however, the JDA found new prestige among residents of Angwan Rogo because it fulfilled Hausa wishes for Jos North. As a local politician noted of the JDA, “its role in the creation of the new LGA made the people have confidence in it.”^{Footnote 11} The organization thus earned greater credibility and control over neighborhood-based civic structures in areas with a Hausa majority. In Angwan Rogo, prominent JDA members took lead roles in the residents’ association and, in turn, neighborhood association leaders became more involved in the JDA.^{Footnote 12} This marked an important stage in the ethnicization of the residents’ association and, in time, vigilante groups. Furthermore, it all fit within the broader politicization of ethnic identities and associations, catalyzed by the SAP along with other factors at the national level.

Although the 1994 violence was low-level and Angwan Rogo remained nonviolent, it marked a crucial formative stage in the neighborhood’s militarization. It was the first time that some residents organized themselves into aggressive mobs on the basis of ethnic identity within Angwan Rogo. Brass (Reference Brass2004) noted how, in the Indian city of Meerut, violent riots in 1961 brought about the development of “riot systems,”—violent networks enabling large-scale violence—decades later, in 1982. In Jos, the 1994 violence similarly laid the groundwork for the horrendous acts of 2001. Several informants, including former residents, recalled that although Angwan Rogo was technically violence-free during the fighting, tension was palpable and almost led to physical confrontations in some instances when dozens of young men mobbed around and threatened Christians. A former resident looked back on 1994’s implications for future group relations in the neighborhood:

Nigeria’s return to a democratic system in 1999 heralded another phase in the evolution of Angwan Rogo. Research on the Banyamulenge of South Kivu in the DRC has demonstrated how clamor for political participation in Africa’s new democracies not only ossifies ethnic boundaries, but also facilitates “the shift to massive violence as an enticing strategy of control and resistance” (Vlassenroot Reference Vlassenroot2002:499). Campaign rhetoric in Jos was strongly framed in ethnic terms. The PDP ran with the narrative that the ANPP was a political instrument for the takeover and Islamization of Jos by the Muslim Hausa. Christians bought into it, and soon churches provided platforms to campaign against an imminent “Islamic takeover” and for support of PDP candidates at various levels. In turn, ANPP stalwarts in Jos embraced a narrative of victimhood, saying that Muslims (and not just the Hausa) in Jos had been marginalized by Christians, who had monopolized positions of power and distributable resources.^{Footnote 14} The reversal of Mato’s appointment and the resultant riots in which all four people killed were Muslims were commonly cited as evidence to support the narrative. Muslim clerics championed the narrative and, analogous to what the churches were for the PDP, mosques were for the ANPP.^{Footnote 15} Krause (2011:30) observed that “both politicians and religious leaders” urged “their followers to vote along religious lines.” A respected religious leader, speaking before the 2015 elections, echoed the mood of Angwan Rogo back in 1999:

Expressing solidarity with their co-ethnics around the city, Angwan Rogo residents did not leave onlookers to doubt which political party they supported. Several neighborhood-level party offices were located there, and they, along with many other buildings, were painted in ANPP official colors and flaunted the party logo. Almost four years after the ANPP merged with two other parties to form the APC, its green, white, and blue still showed on some walls in Angwan Rogo. But more than the aggressive campaigns that preceded the 1999 elections, an embargo on issuing indigene certificates to Hausa is what worsened Christian-Muslim relations and further polarized social networks in Angwan Rogo.^{Footnote 17} Discussions suggest this development was particularly hurtful to the Muslim residents.^{Footnote 18} Having lost the elections and being denied indigene certificates, the Hausa turned to what they had left—their neighborhoods—and feared these too could be taken away.^{Footnote 19} Further exacerbating these fears, rumors that the Plateau State government was planning to relocate residents of Angwan Rogo started gaining traction.^{Footnote 20}

The Making of the Frontier

As popularized by Joël Kotek (1999:228), the notion of the frontier was identified as something that is foremost located on fault lines between ethnic, religious, or ideological wholes. Second, it is a disputed area characterized by contestations and struggles for political control between rival groups. Third, it symbolizes greater conflicts, being “emblematic of larger disputed areas or zones” (Kotek Reference Kotek1999:231). Struggle for control in the frontier is thus not restricted to residents within the socio-spatial setting, but also involves actors from adjoining areas. For this study, I define the frontier as an ethnically mixed neighborhood between two rival segregated neighborhoods. Determining the dominant group is difficult, on paper at least, because the two ethnic identities are proportionally represented. The frontiers of Jos have a presence of both Christian and Muslim institutions. The frontier is analogous to a contested boundary wherein the presence of the rival group is perceived as a threat (Legewie & Schaeffer Reference Legewie and Schaeffer2016). This resonates with Neil Jarman and Chris O’Halloran’s (2001) “buffer interface,” used to argue that in Belfast’s contested landscape, ethnically mixed areas located between segregated settlements experience more violence than homogenous neighborhoods divided by sharp boundaries.

The frontier of Nasarawa Gwong has three elemental characteristics. It is ethnically mixed (see table 3). Christian and Muslim residents are represented by parallel civic structures and social networks. And it is located between two segregated settlements, each dominated by one of the rival groups. To the north is Angwan Rukuba, a Christian neighborhood, and to the south are the contiguous Muslim settlements of Dilimi and Gangare.

Apart from rivalry within, Nasarawa Gwong is characterized by struggles between rivals from adjoining strongholds seeking to dominate Nasarawa Gwong. Ordinarily, mixed areas are plagued by internal conflicts, while the frontier suffers from struggles between rivals inside and outside its territory. In all major episodes of violence experienced in Jos, armed mobs from the Christian strongholds of Angwan Rukuba and Tina Junction marched into Nasarawa Gwong against advancing fighters from the Muslim strongholds of Dilimi and Gangare, along with their co-ethnics in Fillin ball and Yan Shanu areas. Comparatively, more incidents of violence have occurred here than elsewhere in the city, and it is recognized as one of the most notorious battlegrounds (Human Rights Watch 2009:9).

But Nasarawa Gwong was also once a bastion of peaceful co-existence. Christian and Muslim residents belonged to the same neighborhood-based networks. Although ethnic identity determined social ties to some extent, the general sense of neighborliness and friendship transcended ethnic boundaries. As one elderly resident recalled: “It was not uncommon to find Christians and Muslims exchanging visits and, during elections, Christians voting for a Muslim candidate or Muslims voting for a Christian.”^{Footnote 21}

So what went wrong? The same events and political developments that made Angwan Rogo a stronghold made Nasarawa Gwong a frontier. Jos North’s 1991 creation was one of the foremost causes of dissonance between Christian and Muslim residents in the area. Ethnic antipathy that befell the city was acute in Nasarawa Gwong and, according to one resident, polarized the neighborhood’s residents’ association:

Besides going separate ways, social networks started aligning with their co-ethnics in the adjoining segregated settlements:

Appointment of a Muslim as management committee chairman for Jos North, the 1994 riots, and acrimonious 1999 election campaigns all exacerbated the already worsening group relations between the Hausa and the indigenes in Nasarawa Gwong. The 1994 violence marked a crucial stage in the neighborhood’s polarization and militarization. Co-ethnics banded together to form small armed groups and did a lot of surveillance work around their homes.^{Footnote 24} Future events would illustrate just how the 1994 riots let groups in Nasarawa Gwong rehearse what would come seven years later.

During the 1999 election campaigns, Nasarawa Gwong was divided into two main political camps. Christians aligned with the PDP and Muslims with the ANPP.^{Footnote 25} During the elections, youth networks were coopted to become campaign organizations. ANPP youth wings comprising Hausa young men staged campaign rallies and road shows in Fillin Ball, Yan Shanu, and elsewhere in the neighborhood. The politicking involved display and dissemination of political posters as well as directly engaging with residents. One former youth wing member who doubled as a vigilante described how he and his peers became part of ANPP’s campaign machinery.

Indigene youth networks in Nasarawa Gwong also had major roles in organizing campaign activities for the PDP. One local politician said it was at the height of the 1999 elections that he and many Christian peers joined the youth wing:

Transboundary alliances existed between ethno-political networks in Nasarawa Gwong and its adjoining areas. PDP loyalists in Nasarawa Gwong organized joint campaigns with their counterparts from the adjacent Christian stronghold of Angwan Rukuba. ANPP supporters in Nasarawa Gwong collaborated with their co-loyalists in the Muslim strongholds of Yan Shanu, Dilimi, and faraway Gangare.^{Footnote 28} This cross-border politicking led to skirmishes best described as turf wars between youth wings of the rival political parties at different stages of the campaigns.^{Footnote 29} Although I could not access any 1999 voting records for Nasarawa Gwong, my discussions with local politicians and eyewitnesses painted a picture of what happened. Ostensibly, the neighborhood proved to be a frontier where rival ethno-political networks from the adjoining areas competed to gain control of the polling units. Political activists and thugs working with local politicians from the Christian stronghold of Angwan Rubuka invaded and took control of those polling units nearest to them, notably those around Chwel-Nyap public primary school. Similar networks from the Muslim strongholds of Yan Shanu and Fillin Ball invaded and took control of the polling units around them. Table 4 shows voting patterns in some segregated and mixed areas of Nasarawa Gwong.^{Footnote 30}

Table 4. Ethnic composition and voting patterns in ethnically mixed and segregated polling units of Nasarawa Gwong

Although this data is based on 2015 elections, I was told by local politicians and other individuals that prior voting patterns were similar. The ethnic identity of the candidates was the biggest consideration for most voters. Polling units Ungwar UNA I and II formed the highly contested middle ground where each group struggled to extend the frontier of their political dominance. One eyewitness said that during the 1999 elections, he saw at least two fistfights and several heated verbal confrontations involving political thugs from neighboring areas. Is it surprising that this area provided the arena for some of the fiercest clashes barely two years later?

Patterns of Violence in the Stronghold and the Frontier

Barely two years after the indigene certificate embargo, another incident animated the acrimony surrounding the question of indigeneity. In July 2001, the federal government of Olusegun Obasanjo appointed LGA coordinators for the National Poverty Eradication Program (NAPEP). Mukhtar Usman Mohammed, a Muslim Hausa, was appointed to head the agency’s Jos North branch. The indigenes rejected the appointment, maintaining that Mohammed was not an indigene and did not qualify for the position; the Hausa insisted it must stand. Bitter correspondence, posters, and handbills were the vehicles used to swap threats in the following months. In different neighborhoods, countless posters were slapped on walls or dropped in public places, bearing messages of hate, with each group claiming to be the more powerful.^{Footnote 31} Nasarawa Gwong was a hotspot for the printed matter, with several residents recounting how posters and handbills were flying about in the weeks before violence erupted.^{Footnote 32} One resident said about five posters were put up on the wall of his house.^{Footnote 33}

After an interlude of uneasy calm—during which inflammatory exchanges still continued—the storm hit. Ethnic violence erupted in Jos on September 7, 2001. The triggering incident is well documented in academic and official reports (see Human Rights Watch 2001; Best Reference Best2007; Ostien Reference Ostien2009; Higazi Reference Higazi2011; Krause Reference Krause2011), though a recap here suffices. That day, a young Christian named Rhoda Haruna Nyam was on her way to lunch and insisted on passing a group of Muslims who had blocked the road as they usually did during Friday prayers. An altercation ensued following an attempt to prevent the woman from accessing the route. Accounts differ on what happened from this point onward, but one account, consistent with what one resident of the neighborhood told me, is that she ran back to the Christian-dominated part of the neighborhood and shouted for help.^{Footnote 34} Shortly afterward, Christian and Muslim residents of the neighborhood engaged in a series of attacks and counterattacks that, with surprising swiftness, spread throughout the city. Once the violence was underway, it was clearly no longer indigenes versus Hausa, but rather Christians and Muslims attacking each other.^{Footnote 35}

Researchers and NGOs have documented the violent events that transpired from September 7 to 12, 2001, and in some instances, highlighted their spatial patterns (see Human Rights Watch 2001; Best Reference Best2007; Higazi 2007; Ostien Reference Ostien2009; Krause Reference Krause2011; International Crisis Group 2012). Adam Higazi (2007:17) described the mass killing of Christians in the Muslim-dominated areas of Angwan Rogo, Angwan Rimi, Bauchi Road, Sarkin Mangu, and parts of Nasarawa Gwong, as well as the mass killing of Muslims in the Christian-dominated areas of Angwan Rukuba, Jenta Adamu, Bukuru Road, and Zaria Road. Krause (Reference Krause2011) noted similar patterns of violence, how Angwan Rogo became “exclusively Muslim” after the attack on the Christians there, and how Christians attacked and drove Muslims out of Apata. Further, she observed how the ethnically mixed area of Ali Kazaure “became a battleground between both groups” (Krause Reference Krause2011:36).

These accounts in the literature and in my research help illustrate how patterns of violence varied between ethnically segregated and mixed neighborhoods. Drawing from established understandings of “patterns” of violence (Tilly Reference Tilly2003; Kalyvas Reference Kalyvas2006, Reference Kalyvas2012; Gutiérrez-Sanín & Wood Reference Gutiérrez-Sanín and Wood2014, Reference Gutiérrez-Sanín and Wood2017), I adopt an interpretation that distinguishes between two types of “patterns”: pogroms in the form of asymmetric attacks by the majority on a defenseless minority; and clashes in the form of symmetric combat between groups. Patterns of violence can be categorized into far more forms, but these categories here suffice.

In segregated areas and neighborhoods that were clearly dominated by one rival group, members of the dominant group attacked the minority in a series of pogroms. Fighting was principally asymmetric, with the minority mainly on the defensive. As the literature documents, in Angwan Rogo, large mobs of Muslims attacked Christians. Armed with sticks, knives, machetes, bows and arrows, guns, and petrol bombs, the irate crowds moved from one Christian home to another, killing, maiming, and burning. They spared women and children only in some instances. The Christians, who were heavily outnumbered, did not fight back. Two churches, homes belonging to Christians, and other properties were destroyed. Casualties included many University of Jos staff and students residing in the area because it was close to campus (Human Rights Watch 2001).

Violence assumed a different pattern in ethnically mixed Nasarawa Gwong. One neighborhood resident described it as “a war where groups stood at a distance and shot at each other and occasionally engaged in close combat.”^{Footnote 36} This is consistent with Krause’s depiction of the violence unfolding “along improvised front lines” (cited in Human Rights Watch 2001:9). Different parts of Nasarawa Gwong including Duala, Bulbula, and Angwan Keke were battlegrounds where Muslim and Christian mobs from the adjoining areas clashed repeatedly.^{Footnote 37} These clashes resulted in hundreds of killings and injuries and massive destruction on both sides.

After six days of fighting, the military restored order. It is estimated that at least 1,000 people were killed (Human Rights Watch 2001:9), though some sources claim it may have been 3,000 (see Danfulani & Fwatshak Reference Danfulani and Fwatshak2002). Angwan Rogo alone saw hundreds murdered and the destruction of dozens of houses. In Nasarawa Gwong and surroundings, over a hundred people were reportedly killed and countless homes, businesses, vehicles, and other properties demolished. The most obvious aftereffect of the violence in the stronghold was increased segregation. Survivors fled to temporary camps for displaced persons that dotted the city in the following months; later they found shelter in co-ethnic-dominated areas. The Muslim neighborhood of Angwan Rogo hence became homogenous, as did the Christian neighborhood of Apata (Krause Reference Krause2011:36). The ethnic composition of the residents’ association, the vigilante groups, and other neighborhood-based organizations thus also became homogenous, further blurring the boundary between civic structures and ethnic associations. The frontier neighborhood of Nasarawa Gwong also experienced displacements and relocations, with Christian and Muslim residents each receding into the adjoining strongholds. Many Christians relocated from the neighborhood’s north to seek refuge in the Christian strongholds of Angwan Rukuba and Tina Junction or even farther towards Furaka. Some Muslims around Angwan Rukuba junction and Dutse Uku also relocated south, towards Fillin Ball, Yan Shanu, and deeper into the Dilimi and Gangare areas. The proportion of Christians to Muslims decreased, but not significantly, as table 5 shows.

Table 5. Ethnic composition of Nasarawa Gwong, 2000–2005

Insecurity and fear are known to precipitate segregation (Rodgers Reference Rodgers2004:113). Members of both groups, especially those living in more ethnically diverse areas, showed some unwillingness to leave. Even some who fled these areas later returned. As a result, some parts of the city remained ethnically mixed, and these were the main battlegrounds for the violence of 2008 and 2010.