Abstract
This study explores into the intricate dynamics of trauma recovery among Christians in Northern Nigeria, examining the influence of psychological interventions, social support structures, and religious coping mechanisms on healing processes within this vulnerable population. Through a mixed-methods approach, quantitative analyses were conducted using logistic regression to explore the relationships between key factors and trauma recovery outcomes, while qualitative data provided insights into the lived experiences of trauma survivors. The findings reveal several significant factors influencing healing outcomes, including the duration of Christian counseling and the efficacy of religious coping strategies. While sustained engagement with counseling services emerged as a crucial predictor of healing, the study did not find a significant relationship between social support and trauma recovery, challenging conventional assumptions about the role of social networks in mitigating trauma's effects. Additionally, while the influence of religious leaders provided emotional solace, it did not directly impact the healing process. However, religious coping strategies significantly influenced healing outcomes, highlighting the resilience embedded within religious beliefs and practices. Based on these findings, recommendations are proposed to enhance trauma recovery efforts, including the integration of faith-based approaches into interventions and the strengthening of social support networks. Furthermore, suggestions for further study are outlined to deepen our understanding of trauma recovery processes and inform the development of culturally sensitive interventions tailored to the specific needs of traumatized Christians in Northern Nigeria. Overall, this research contributes to a broader dialogue surrounding trauma recovery and resilience-building efforts within this vulnerable population, offering valuable insights for practitioners, policymakers, and researchers working in the field of mental health and psychosocial support.
TABLE
OF CONTENTS
Content
Page
Fly
Leaf……………………………………………………………….……………….…i
Title
page:…………………………………………………………………………..……ii
Declaration:……………………….…………………………………………….....……iii
Certification:……………………………..……………………………........…….…….iv
Dedication:……………………………………………………………………….……...v
Acknowledgement:……………………………………….……………………...……..vi
Table
of Contents:………...……………………………………………..…………….vii
List
of Tables:…………………………..………………………………..…………….viii
List
of Figures:…………………………………………………………..……………...ix
List
of Abbreviations and Symbols:…………………………………….…………..….xi
Abstract:…………………………………………………………………..……………xii
CHAPTER
ONE
1.0 Introduction
1.1 Background of the Study:………………………………………….……………1
1.2 Statement of the Problem:…………………………………………..……….…..4
1.3 Aim
and Objectives of the Study:………………………………..……………...5
1.3.1 Aim of the Study:………………………………………………..……………....5
1.3.2 Objectives of the Study:………………………………..…………………….….5
1.4 Research questions and Hypotheses:……………………………...…………..….6
1.4.1 Research Questions:……………………………….………………..………..…..6
1.4.2 Research Hypotheses:…………………………..………………..………….…...7
1.5 Significance /Justification of the Study:………………………….………….......8
1.6 Scope of the Study:……………………………………………………..…..…….9
1.7 Limitation of the Study:……………………………………………..…..…..…....9
1.8 Definition of Operational Terms:……………………………………..……….....9
CHAPTER
TWO
2.0 LITERATURE REVIEW
2.1 Introduction:………………………………………………………..…………...15
2.2
Historical Perspective:…………………………………………………..………15
2.3 Theological
Framework:………………………………………………….…….18
2.4 Theological
Rationale:………….…………………………………....................21
2.5 Conceptual
Framework:…………………………………………………………23
2.5.1 The
impact of Christian Counseling on the Healing of Traumatized Christians…………………………………………………………………….25
2.5.2
The Role of Duration of Counseling in
Christian Counselling …………..…30
2.5.3
The Relationship between Christian
Counseling, Religious Coping and the Potential Role of Counseling Duration has
gained attention in recent research…………………………………………………………………...…..33
2.5.4
Social Support on the Healing of
Traumatized Christians…………………….34
2.5.5
Role of Religious Leander’s influence on
the Healing of Traumazed Christians…………………………………………………………………..….35
2.5.6
The Role of Religious Beliefs in Trauma
Recovery…………………….….…36
2.5.7
Religions coping ……………………………………………………………...36
2.5.8
Relationship between Religions and trauma
Healing………………………….37
2.5.9
The Involvement of faith leaders in trauma
Healing and Support…………….39
2.5.10 Trauma and its Effects on Christians…………………………………........…40
2.5.10.1
Some of the Specific Effects of Trauma on
Christians include…………....41
2.5.11 Resilience
and Coping Mechanism………………………………………..…42
2.5.12 Factors influencing Trauma severity…………………………………….….43
2.6 Current
Trends:……………………………………………………………..........45
2.7 Research Gaps:……………………………………..……………………………46
CHAPTER
THREE
3.0 RESEARCH METHODOLOGY
3.1 Introduction:……………………………………………………..……..…….......48
3.2 Research Design:………………………………………………….…...…………48
3.3 Location of the Study…………………………………………….…………….....49
3.4 Population of the Study:…………………………………………….…………….51
3.5 Sample size and sampling Techniques:…………………………………...............51
3.5.1 Sample
size:………………………………………………………..……..…….51
3.5.2
Sampling Technique:……………………………………………………………..53
3.6 Research
Instrument:……………………………………………………….…...54
3.7 Validity
and Reliability:………………………………………………………....54
3.8 Reliability
of the Instrument:……………………………………...................…55
3.9 Data
Collection and procedure:……………………………………..………….56
3.9.1 Administration
of the Instrument:…………………………………...………….56
3.10
Research Ethics:…………………………………………………………..…..…57
3.11
Data Analysis:………………………………………………………….…….….57
CHAPTER
FOUR
4.0 PRESENTATION AND ANALYSIS OF DATA
4.1 Introduction…………………….………………………………………..…….…59
4.2 Presentation of findings using tables:……………………………………..…...…60
4.3 Analysis of Collected data & testing of
Hypotheses:……………………..……...69
4.4 Testing of Hypothesis……………………………………………………..……….70
CHAPTER
FIVE
5.0 DISCUSSION
5.1 Introduction:……………………………………………………………….……..75
5.2 Interpret analyzed data to answer Research
Questions:…………..……………..75
5.3 Interpret analysed data to justify the Hypotheses:……………………………….77
CHAPTE
SIX
6.0 SUMMARY,
CONCLUSION AND RECOMMENDATION
6.1 Introduction
6.2 Summary of the Finding:……………………………………………………...…..81
6.3 Conclusion:……………………………………………………….…….………82
6.4 Recommendations:……………………………………………………….…..…85
6.5 .1
Suggestions for further Studies:………………………………………….……..87
References………………………………………………………………………..…….89
LIST
OF TABLES
Table.
1: Frequency table of Gender Distribution of participates………………………60
Table.
2: Descriptive statistics for Age Group of Participants………………..….……..61
Table.
3: Frequency table of Marital Status Distribution of participants………………..62
Table.4:
Frequency table of Religion Distribution of participants……………..……….63
Table.
5: Frequency table of Educational level distribution of participants……….…..64
Table.
6: Frequency table of Geographical Location distribution of Participants…..…65
Table.
7: Reliability of Statistics…………………………………………………….....66
Appendices
Appendix
1: Map of Nigeria Showing 19 Northern States………………………...…..95
Appendix
2: Instrument for Data Collection………………………………………..…96
Appendix
3: Conceptual Model……………………………………….……..………..103
Appendix4:
Reliability Test Result…………………………………….…...…………104
Appendix:5:
Normality Test Result…………………………………..…………….109
Appendix:
6 Ordinal Regression Test Result…………………………..………..……119
LIST OF FIGURES
Figures.
1 Map of Nigeria showing 19 Northern States……………………………….50
Figures.2:
Gender of Respondents on Bar Chart …………………………….……...…61
Figures.3:
Age Range of the Respondents on Pie chart:……………………….....…..…62
Figures.4:
Marital Status of the Respondents on Pie Chart ……………………….…….63
Figures.5:
Religious of Respondents on Pie Chart…………………………..…………64
Figures.6:
Educational Level of the Respondents on Bar chart……………….……….65
Figures.7:
Geographical Location of the Respondents on Bar chart…………..………..66
LIST OF ABBREVIATIONS AND SYMBOLS
1. PTSD- Post-Traumatic Stress Disorder
2. IDPs - Internally Displaces Persons
3. SIM
– Sudan Interior Mission
4. CCEF – Christian Counselling and Educational Foundation
5. ACCN.
– Association of Christian Counselors of Nigeria
6. SAMHSA - Substance
Abuse and Mental Health Services Administration
7. CBT
- Cognitive behavioral therapy
8. NGOs
– Non Governmental Organizations
9. ITSS
- Inventory of Traumatic Stress Symptoms
10. SPSS - Statistical Package for Social
Sciences
CHAPTER ONE
1.0 INTRODUCTION
1.1 Background of the Study
The
prevalence of trauma in Northern Nigeria is a matter of significant concern.
Factors such as communal conflicts, terrorism, and economic challenges have
subjected many Christians in this region to traumatic experiences (Human Rights
Watch. 2022). Trauma can have profound psychological, emotional, and physical
consequences, affecting the well-being of individuals and communities (Jones,
& Miles, 2020). In this context, Christian counseling plays a vital role in
addressing trauma and promoting healing (Ellison, C.
G. 2016). This research seeks to investigate the
impact of Christian counseling on the healing of traumatized Christians in
Northern Nigeria, contributing to both the field of counseling and the
well-being of the affected population.
Trauma
can manifest itself in a variety of ways, including post-traumatic stress
disorder (PTSD), anxiety, depression, and physical health problems. It can also
lead to social isolation, relationship problems, and difficulty functioning at
work or school (Leo, D. (2021).
Christian
counseling can help traumatized individuals to process their experiences,
develop coping skills, and rebuild their lives. It can also provide a safe and
supportive environment where they can explore their faith and its role in their
healing.
The
research on the effectiveness of Christian counseling for trauma survivors is
limited, but the available evidence suggests that it can be a helpful
intervention. For example, a study of Christian counseling for survivors of war
trauma in Uganda found that it was effective in reducing symptoms of PTSD and
anxiety (MDPI. (2022).
Nigeria
has unquestionably witnessed disturbing incidents of religious violence over
the years (Ikenah-Metuh 1994:2). Notable examples include the Kasuwan Magani
conflict in 1980, the Zango Kataf and Gure-Kahugu clashes in 1987, the events
in Kafanchan and Lere in 1987, as well as the incidents in Ilorin and Jere in
1989, Tafawa Balewa in 1991, and Zango Kataf in 1992 (Eniola 2010: 77-81).
These conflicts are predominantly concentrated in the northern part of the
country, where the primary actors are the Hausa/Fulani Muslim population and
Christian ethnic minorities.
Religious
conflict in northern Nigeria has had a devastating impact on the Christian
population, causing displacement, violence, and psychological and spiritual
trauma (Akpan, 2019). The conflict is driven by a combination of factors,
including religious extremism, political competition, and socioeconomic
inequality (UNHCR, 2023).
Christians
in northern Nigeria have been displaced in large numbers, with over 2.2 million
IDPs concentrated in the northeast region (UNHCR, 2023). Christian communities
have also been subjected to widespread violence and destruction, with churches,
businesses, and homes being looted and destroyed. Many Christians have been
killed or injured in these attacks.
The
trauma experienced by Christians in northern Nigeria is profound and
far-reaching. They have lost loved ones, their homes, and their livelihoods.
They also live in fear of future attacks. This trauma can have a devastating
impact on both the physical and mental health of individuals and communities.
In
addition to the psychological trauma, religious conflict can also have a
significant spiritual impact on Christians. When Christians are targeted
because of their faith, it can challenge their core beliefs and sense of
identity. They may question whether God is good and why He allows evil to
happen. This can lead to spiritual crisis and disillusionment.
Religion
plays a central role in the lives of the people in Northern Nigeria, and the
Christian faith can be a source of solace and hope for many traumatized
individuals (Akpan, 2019). Christian counseling can be a valuable resource for
addressing trauma within the framework of their faith (Akpan, 2019).
Christian
counselors can provide a safe and supportive space for individuals to share
their experiences and explore their spiritual beliefs in relation to their
trauma (Akpan, 2019). This can be especially helpful for individuals who feel
isolated or misunderstood by others. Christian counselors can also help
individuals to develop coping mechanisms and resilience to deal with the
symptoms of trauma. This may include teaching individuals relaxation
techniques, stress management skills, and problem-solving skills. Christian
counselors can also help individuals to identify their strengths and resources,
and to develop a sense of hope for the future (Akpan, 2019).
In
addition, Christian counselors can help individuals to find meaning and purpose
in their lives after trauma. This may involve helping individuals to identify
their spiritual gifts and talents, and to find ways to use them to help others.
Christian counselors can also help individuals to develop a deeper
understanding of God's love and grace, and to experience forgiveness and
healing (Akpan, 2019).
1.2 Statement of the Problem
Northern
Nigeria has experienced a prolonged and complex history of socio-political and
religious conflicts, resulting in a significant number of traumatized individuals,
many of whom identify as Christians. These traumas, often associated with
violence, displacement, and religious persecution, have profound and
long-lasting effects on the mental, emotional, and spiritual well-being of
affected individuals. In response to this crisis, Christian counseling services
have become increasingly prevalent as a means of addressing the psychological
and spiritual wounds inflicted on traumatized Christians in the region.
However,
despite the growing prominence of Christian counseling as an intervention tool,
there exists a scarcity of comprehensive research that systematically examines
the impact of Christian counseling on the healing and recovery processes of
traumatized Christians in Northern Nigeria. Therefore, this dissertation is on
filling the gap that exist.
1.3 Aim and Objectives of the Study
1.3.1 Aim of the Study.
The
aim of this study is to explore and analyze the impact of Christian Counseling
in facilitating the healing process of traumatized Christians in Northern
Nigeria with the integration of faith-based and evidence-based approaches
within counseling, and assess the long-term sustainability of healing.
1.3.2 Objectives of the Study
The primary
objectives of this research dissertation are as follow:
1. To
analyze the impact of Christian Counseling on the healing of traumatized
Christians
2. To
determine the moderating role of duration of Counseling of Christian Counseling
in the relationship between Christian Counseling and religious coping.
3. To
analyze the moderating role of age and gender of the Christian Counselor in the
relationship between religious coping and healing of traumatized Christians.
4. To
analyze the mediating role of social support on the healing of traumatized
Christians.
5. To
determine the moderating role of Religious leader’s influence on the healing of
traumatized Christians
6. To
analyze the impact of Resilience on the healing of traumatized Christians.
7. To
assess the prevalence of trauma severity among traumatized Christians.
8. To
assess the prevalence and nature of trauma experienced by traumatized
Christians.
9. To
explore Religions beliefs and practices that may influence the impact of
Christians Counseling on the healing of traumatized Christians.
1.4 Research Questions and Hypotheses
1.4.1 Research Questions
In
pursuit of the research objectives, this dissertation will address the
following research questions:
1. What
is the relationship between Christian Counseling and the healing of traumatized
Christians, as measured by a decrease in symptoms of post-traumatic stress
disorder (PTSD)?
2. Is
the duration of Christian Counseling associated with a greater decrease in PTSD
symptoms?
3. Is
the age or gender of the Christian Counselor associated with a greater decrease
in PTSD symptoms?
4. Does
social support mediate the relationship between Christian Counseling and a
decrease in PTSD symptoms?
5. Is
the religious leader's influence a moderator of the relationship between
Christian Counseling and a decrease in PTSD symptoms?
6. Is
resilience a mediator of the relationship between Christian Counseling and a
decrease in PTSD symptoms?
7. What
is the prevalence of trauma severity among traumatized Christians?
8. What
is the prevalence and nature of trauma experienced by traumatized Christians?
9. What
religious beliefs and practices may influence the impact of Christian
Counseling on the healing of traumatized Christians?
1.4.2 Research Hypotheses
The
following hypotheses are formulated toward this research using null and
alternate hypothesis style.
Hypothesis
1: Christian Counseling
H0:
There is no significant relationship between Christian Counseling and healing
of traumatized Christians in Northern Nigeria.
H1:
There is a significant relationship between Christian Counseling and healing of
traumatized Christians in Northern Nigeria.
Hypothesis
2: Social Support
H0:
There is no significant relationship between social support and healing of
traumatized Christians in Northern Nigeria.
H1:
There is a significant relationship between social support and healing of
traumatized Christians in Northern Nigeria.
Hypothesis
3:
H0:
There is no significant relationship between Religious Leaders' influence and
healing of traumatized Christians in Northern Nigeria.
H1:
There is a significant relationship between Religious Leaders' influence and
healing of traumatized Christians in Northern Nigeria.
Hypothesis
4:
H0: There is no significant relationship between
Religious coping and the healing of traumatized Christians in Northern Nigeria.
H1: There is a significant
relationship between Religious coping and the healing of traumatized Christians
in Northern Nigeria
1.5 Significance of the Study
This
study, addresses a notable research gap by investigating the effectiveness of
Christian counseling in a unique and under explored context. Its findings have
the potential to inform the development of culturally sensitive and tailored
counseling interventions, leading to improved mental health and overall
well-being for traumatized individuals in Northern Nigeria. In sum, this study
contributes substantially to the advancement of trauma recovery efforts, both
locally and Internationally.
1.6 Scope of the Study
This
study, "An In-Depth Study of the Impact of Christian Counseling on the
Healing of Traumatized Christians in Northern Nigeria," will primarily
focus on examining the impact of Christian counseling interventions on the
healing and recovery processes of conflict related traumatized Christians
within selected regions of Northern Nigeria. The geographical scope will
encompass specific areas affected by historical and ongoing socio-political and
religious conflicts in Northern Nigeria.
1.7 Limitation of the Study
This
study on the impact of Christian counseling on the healing of traumatized
Christians in Northern Nigeria has several limitations. It may not be broadly
applicable due to its narrow geographical and religious focus. Issues like
sample size, selection bias, and limitations in measurement tools can affect
the validity of the findings. Challenges related to cultural sensitivity,
ethical considerations, and resource constraints also shape the study's
constraints. Recognizing and addressing these limitations is crucial for a more
accurate interpretation of the research's outcomes.
1.8 Definition of Operational Terms
1. Anxiety:
A state of uneasiness, fear, or apprehension often accompanied by physical
symptoms like increased heart rate and restlessness.
2. Christian Counseling:
Christian counseling refers to a form of psychotherapy or psychological support
that is rooted in Christian principles, theology, and values. It typically
integrates biblical teachings, faith, and spirituality into the therapeutic
process, aimed at addressing mental, emotional, and spiritual well-being.
3. Christian:
Pertaining to individuals, beliefs, or practices associated with Christianity,
a monotheistic religion centered around the teachings of Jesus Christ.
4. Communal Conflicts:
Disputes or tensions between different communities or groups, often involving
cultural, religious, or ethnic differences.
5. Coping
mechanism: Adaptive strategies and behaviors individuals employ to manage
stress, adversity, or challenging situations.
6. Counsel:
The process of providing guidance, support, and advice, often in a therapeutic
or counseling context.
7. Counselor intervention:
The professional guidance and support provided by a trained counselor to
individuals experiencing psychological, emotional, or behavioral challenges.
8. Cultural Sensitivity:
Cultural sensitivity involves being aware of and respectful toward the cultural
beliefs, values, and practices of the participants in the study. It ensures
that the research is conducted in a culturally appropriate and respectful
manner.
9. Depression:
A mental health condition characterized by persistent feelings of sadness,
hopelessness, and a lack of interest in activities, affecting one's daily life
and functioning.
10. Framework:
A conceptual structure or system that provides a basis for understanding,
organizing, and addressing a particular issue or set of phenomena.
11. Healing:
Healing, in the context of this study, pertains to the process of psychological
and spiritual recovery experienced by traumatized Christians. It encompasses
the alleviation of mental and emotional distress, the restoration of faith and
spiritual well-being, and an improved overall quality of life.
12. Impact:
The effect or influence that a particular factor, event, or intervention has on
individuals, communities, or systems.
13. Integration:
The process of combining or coordinating different elements to create a
cohesive and harmonious whole.
14. Intervention
tool: Strategies, techniques, or approaches used to address and modify
behavior, emotions, or situations in a therapeutic or support context.
15. Livelihoods:
The means and methods by which individuals and communities secure the
necessities of life, including income-generating activities.
16. Mediating role:
The function of an intermediary factor or process that influences the
relationship between two other variables or factors.
17. Muslim:
Relating to individuals, beliefs, or practices associated with Islam, a
monotheistic religion founded on the teachings of Prophet Muhammad.
18. Northern Nigeria:
Northern Nigeria refers to the northern region of the country, characterized by
its diverse cultural and religious landscape. It is home to a significant
Christian population, where the study is conducted.
19. Psychological
trauma: The emotional and psychological response to a distressing event or
series of events that overwhelms an individual's ability to cope.
20. Psychological
wounds: Emotional injuries that impact an individual's mental well-being
and functioning.
21. Religious
conflicts: Disputes or tensions arising from differing religious beliefs,
practices, or ideologies.
22. Religious
coping: The use of religious beliefs and practices as a means of coping
with stress, adversity, or challenging life circumstances.
23. Religious
extremism: An extreme or radical interpretation and practice of religious
beliefs, often leading to violent or intolerant actions.
24. Religious persecution:
Systematic mistreatment or discrimination against individuals or groups based
on their religious beliefs.
25. Resilience:
The ability to bounce back and adapt positively in the face of adversity,
trauma, or significant life challenges.
26. Social Isolation: The state of being
disconnected or separated from social relationships and community involvement.
27. Social Support:
The assistance, care, and emotional backing provided by family, friends, and
social networks during times of need.
28. Solace:
Comfort or consolation in times of distress or sadness.
29. Spiritual beliefs:
Personal convictions and faith-related principles that guide an individual's
understanding of the spiritual or transcendent aspects of life.
30. Spiritual well-being:
The sense of inner peace, purpose, and connection to a higher power or
transcendent source.
31. Spiritual wounds:
Emotional and psychological injuries related to a person's spiritual or
religious experiences.
32. Stress management skills:
Techniques and strategies to cope with and alleviate stress, promoting mental
well-being.
33. Sustainability:
The capacity to maintain or endure a process or state over the long term, often
applied in environmental, social, or economic contexts.
34. Terrorism:
Deliberate acts of violence intended to create fear, often for political,
religious, or ideological purposes.
35. Trauma recovery efforts:
Initiatives and interventions aimed at supporting individuals in their journey
to heal and overcome the effects of trauma.
36. Trauma Severity:
The extent and intensity of the psychological and emotional impact of a
traumatic event on an individual.
37. Trauma survivors:
Individuals who have experienced and endured traumatic events, demonstrating
resilience and coping strategies to navigate life afterward.
38. Trauma:
A psychological and emotional response to an event or series of events that are
distressing or harmful, often leading to long-lasting negative effects on an
individual's mental well-being and functioning.
39. Traumatized Christians:
Traumatized Christians are individuals who have experienced significant
psychological distress, often as a result of adverse events or circumstances,
while identifying as followers of the Christian faith. Trauma can manifest in
various forms, including emotional, psychological, or spiritual distress.
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