Citation
Nwonovo, O. S. (2026). Var’s Possible Applications in Nigerian Interfaith Dialogue. International Journal for Social Studies, 12(1), 81–90. https://doi.org/10.26643/ijss/5
**Oluchukwu Sunday Nwonovo***
Department of Sociology and Anthropology,
Faculty of Social Sciences and Humanities,
Enugu State University of Science and Technology, Agbani
Email: oluchukwu.nwonovo@esut.edu.ng
Corresponding author***
ORCID: https://orcid.org/0009-0007-7697-2323
Abstract
Extremist organisations have been using religion as a catalyst for violence for a few years. Discrimination by members of the political elite and manipulation of sociopolitical sentiments exacerbate this. The potential of VAR in Nigerian interfaith communication and conflict resolution is examined in this essay. Secondary sources of information for the article included textbooks, journal articles, newspapers, and tech blogs. The results showed that VAR could be a major factor in enhancing religious communication and conflict resolution in Nigeria. The report also acknowledges that institutional shortcomings exacerbate religious conflict and hinder interfaith communication, creating gaps in situation management. In order to foster peace, the study suggests incorporating VAR into interfaith dialogue and conflict resolution in Nigeria.
Keywords: Culture, Extremist groups, Interfaith dialogue, Religious customs, VAR
Introduction
With an anticipated 225 million citizens as of 2022, Nigeria is the most populous country in Africa. Additionally, it contains a wide variety of religious customs (Ajah et al., 2025). It should go without saying that religion has a significant impact on African politics, society, and culture. According to Okpa, Ajah and Okunola (2018), religious belief is necessary for African people to have satisfying relationships and lifestyles. Religion has influenced every facet of African culture, including relationships and day-to-day choices. According to Mbiti (1985), Africans are deeply religious, and every group on the continent has its own distinctive customs and beliefs. He went on to argue that religion is the most significant influence influencing people’s lifestyles, thought processes, and traditional traditions in Africa.
According to Obasi et al. (2024), the most common religions in Africa are Islam, Christianity, and indigenous beliefs. Furthermore, the continent’s cultural diversity fosters the spread of religion, which erodes social cohesiveness and escalates conflict. Unfortunately, religious prejudice has led to murders and fatalities since Nigeria’s foundation in 1960. According to Adeleke (2020), religious conflict is a significant worldwide problem. According to Nwachukwu (2024), local governments or Islamic extremist organisations like Boko Haram frequently force young girls and some Christians in northern Nigeria to convert to Islam and wed Muslim males. According to a 2023 U.S. State Department investigation, young girls and women taken prisoner by Boko Haram were frequently raped, sold into slavery, coerced into marriage, and sexually abused.
However, in the midst of difficult socioeconomic circumstances, freedom and interfaith dialogue are crucial instruments for promoting harmony, tolerance, and societal cohesiveness. In this sense, Nwachukuw (2024) noted that interfaith discourse promotes security and harmony while eradicating fundamentalist or fanatical views that have been afflicting Nigeria. According to Ejikemeuwa (2012), individuals may coexist peacefully and converse with each other despite differences in personality and religion. In order to promote understanding and peaceful coexistence among many organisations, including religious actors, non-governmental organisations, and governmental organisations, interfaith dialogue entails bringing various religious groups together to discuss various theological beliefs. In a similar vein, the Federal Republic of Nigeria’s 1999 Constitution provides its citizens the freedom to practise any religion without fear of prejudice. Opongo (2023) claims that interfaith communication has made it necessary to develop peace initiatives that connect regional initiatives with international strategies that support social cohesion and stability in Africa.
In Nigeria, religious discourse and conflict resolution can be enhanced by virtual and augmented technologies. By identifying potential conflicts and evaluating conflicting dynamics, communication can be improved. Regretfully, interfaith discussions in Nigeria still lack these VAR tools. The nation still employs outdated dispute resolution techniques that fail to take into account the complexity of contemporary interfaith problems. This deficiency necessitated the current study, which investigates potential VAR techniques for interfaith communication and conflict resolution in Nigeria.
The VAR Overview
Computer software is used to construct virtual worlds with real-world items and characters in virtual and augmented realities (VAR). Usually, wired gloves, keyboards, or headphones are used by users to interact with the virtual environment. Even without film or recordings, VAR can replicate real-world scenarios. Software is used throughout the entire VAR technology development process (Ajah et al., 2021). In addition to creating environments, events, and sounds that complement real-life happenings, this technology can replicate criminal circumstances from a destroyed security camera using random movies or clips. According to Chinweze et al. (2024), Osadebe et al. (2024), Luke (2018), and Alice (2017), VAR uses complementing elements and artificial noises to smoothly mix the actual and virtual worlds.
Ilo (2025) asserts that VAR’s design to raise situation awareness could result in more successful interfaith communication and conflict resolution initiatives, even though some of its features are still in the early stages of development and might be challenging to implement in places like Nigeria with limited technology. The US criminal justice system has been utilising VAR technology since the 20th century, according to Chinweze et al. (2024) and Ajah et al. (2020). For example, Emily (2018) states that virtual reality headsets have been used in California courts since 1992. The author’s recognition that VAR technologies were still in their infancy in 1992 was insightful. This demonstrates how VAR technologies have the ability to enhance interfaith communication and facilitate more effective dispute resolution due to their broad information gathering capabilities. Police and detectives have been found to benefit from VAR. According to Revell (2016), VAR is used by Dutch police to investigate crime scenes. The Dutch police use VAR systems to send videos from crime sites to specialists for analysis. The experts engage with the videos as if they were present. Consequently, the efficiency and expense of criminal investigations are enhanced by the remarkable geographic flexibility and intelligence sharing in crime scene inspection from several miles away.
VAR tools enhance performance, help high-risk professionals identify target regions, and prepare for unforeseen circumstances by utilising miniaturised geotechnology and sensors (Onyejegbu et al., 2024; Binsch et al., 2023). Research indicates that several western countries have employed VAR to enhance their CJS and conflict resolution strategies. According to the National Institute of Justice (2010), the US Department of Justice asked recommendations in April 2010 that centred on world-based modelling and simulation in order to enhance and reform the US CJS. VAR technology was widely used in US CJS between 2010 and 2018 as a result of US demand. The Virtual Reality/Augmented Reality Association (VRARA), a criminal justice association, has revolutionised the US CJS’s adoption of VAR projects. At a plenary meeting on September 17, 2017, non-profits, law enforcement, companies, start-ups, and academics from the US and Canada talked about how VAR may affect the CJS (Christopher, 2018). At the conclusion of the meeting, Eduardo Neeter, the co-chair of the association, anticipated a substantial demand for VAR in resolving conflicts and the CJS. In many respects, Neeter is correct because it is hard to argue against VAR’s dominance in resolving disputes.
Law enforcement officials have improved counterterrorism activities by utilising ICT-based communication, according to Kheyre (2022). According to Ahmed et al. (2020), Iraq’s e-court system has become more effective and of higher quality. The parties involved in interfaith dialogue and conflict resolution in Nigeria are striving to enhance their peacebuilding endeavours. Unfortunately, there aren’t many academic research or suggestions on the topic, and Sub-Saharan African nations haven’t yet begun utilising VAR technologies. Research has demonstrated how the use of VAR systems has changed conflictual circumstances. For example, Kris (2017) noted that jurors were shown via headsets how VAR was used to reconstruct the site of an accident in the well-known 1999 California Honda Motor Co. case. Dennis Seley, the defence lawyer representing Honda Motor Company at the time, used VAR technology to show the court that the rider’s incorrect lane choice was the cause of the collision. Additionally, he demonstrated to the court that his client was not at fault using VAR technology. This demonstrates how VAR helps disputing parties to express their disagreements and comprehend one another.
According to Marc (2016), Ralf Breker used VAR to recreate Auschwitz for former Nazi SS guard Reinhold Hanning. Reinhold was a guard at the concentration camp at Auschwitz, Germany, when Hitler gave the order to murder six million Jews. Reinhold claimed that he was not aware of the crimes at the camp because he was a guard. During World War II, Ralf Breker recreated Auschwitz using VAR headsets. Reinhold Reinhold used his security station to reconstruct the crimes in order to persuade the jurors. Reinhold was found guilty after the case was altered by the use of VAR. By visualising conflict scenarios and creating their own perspectives, VAR may assist stakeholders in peacebuilding initiatives in making quicker and better decisions when incorporated into interfaith discussion and conflict resolution activities. Although the conflict may not completely disappear as a consequence, the stakeholders will have a better understanding of its underlying causes.
The Interfaith Discussion and Conflict Resolution
In religiously diverse nations like Nigeria, interfaith dialogue is crucial to resolving disputes. This is true because a cooperative mindset is necessary to resolve conflict. Interfaith initiatives have fostered religious collaboration and understanding across Asia, Europe, the Middle East, and the United States, according to Falola and Griffin (2021). According to Siahaya, Roza, Siddiq, Murdo, and Nafi (2023), when different communities work to break down religious boundaries, interfaith communication has been seen to increase in European nations. In order to eliminate religious intolerance and advance social justice, aspirations and ideals are consistently promoted throughout the communities. According to Driessen (2023), interfaith connections have benefited communities and reduced conflict, leading to a more peaceful and inclusive society because they promote mutual understanding. According to the European Network on Religion and Belief (2019), interfaith cooperation has helped Europe deal with concerns of migration and cultural diversity. For example, in Germany and the UK, ecumenical programs have improved collaboration between different religious communities and leaders. Through debate, this has encouraged integration and fought xenophobia. Additionally, throughout Europe, interfaith dialogue has improved social cohesiveness and decreased intercommunal conflict.
According to Abu-Nimer (2022), it has been demonstrated that interfaith communication, which fosters collaboration and conversations that lessen conflict and advance peace across diverse and potentially conflict-ridden cultures, is essential for societal cohesiveness in religiously diverse Asia. Religious awareness and education programs help citizens understand different religious practices and beliefs, according to Siahaya et al. (2023). This illustrates how interfaith dialogue can foster cooperation and lessen conflict. Fumagalli (2024) asserts that due of the continent’s wide range of cultural, ethnic, and religious identities, interfaith interaction is constantly required. According to Adeleke (2020), by promoting collective problem-solving and shared narratives to address the underlying causes of conflict, ecumenical efforts in Nigeria have decreased sociopolitical tensions, historical grievances, and Muslim-Christian violence.
VAR’s Use in Nigerian Interfaith Discussion
While it is unknown how virtual and augmented realities (VAR) are included into African conflict resolution, doing so in Nigeria can provide new solutions to persistent issues. It makes sense that Osadebe et al. (2024) noted that the application of VAR in conflict resolution has guaranteed the identification of conflict patterns, the forecasting of possible violent episodes, the examination of sizable datasets, and the smooth communication of parties engaged in conflict situations. As a result, employing VAR in conflict resolution guarantees that peacebuilding initiatives are strengthened in circumstances when traditional conflict resolution processes provide logistical difficulties.
By analysing social media and other relevant data, VAR can give communities real-time information to stop violence before it gets out of control and warn them of potential escalating tensions. According to Ajah, Ajah, and Obasi (2020), VAR technology can detect inappropriate comments or complaints by studying people’s emotions and online interactions. This enables the relevant authorities to pinpoint and resolve the dispute’s underlying causes. By making peacebuilding initiatives more accessible and facilitating the sharing and communication of varied perspectives, VAR’s virtual engagement and translation platforms can enhance interfaith conversation. By ensuring that the communities engaged actively participate in peace initiatives, these virtual platforms powered by VAR can enhance communication and encourage diversity among stakeholders from diverse opposing communities and languages.
Integrating VAR into conflict resolution initiatives has produced data-driven conflict analysis insights that help mediators comprehend conflict dynamics by employing machine learning algorithms to identify patterns and linkages in historical conflict data (Chinweze et al., 2024). Because conflict resolution professionals can modify their strategies due to this analytical ability, peace initiatives and discussions are likely to succeed under certain circumstances.
To help stakeholders visualise the outcomes of projects, VAR technologies are being utilised to create simulations and scenario planning tools (Ajah et al., 2021). Stakeholders can better understand their options and make decisions by modelling conflict scenarios and outcomes.
However, there are certain difficulties with using VAR in interfaith dialogue and conflict resolution procedures. For example, Jacoba (2023) noted that many African states provide erroneous data due to inconsistent data gathering practices and a lack of standardisation. Furthermore, VAR systems might strengthen cultural prejudices, which could have unforeseen consequences and worsen interfaith strife. Once more, hackers could corrupt important data and disrupt the dialogue when VAR tools are used in interfaith discussion areas. Finally, Nigeria currently lacks the technical know-how and infrastructure needed for VAR-driven projects, which could make it difficult for interfaith dialogue to adopt new technologies.
Conclusion and recommendation
Extremist organisations have been using religion as a catalyst for violence for a few years now. The political elite’s discrimination and manipulation of sociopolitical feeling exacerbate this. By helping communities with diverse cultures comprehend and resolve challenges, VAR has the potential to greatly enhance interfaith dialogue and conflict resolution efforts in Nigeria, as this study investigates. Language-blind communication, data-driven insights, and VAR-powered real-time social discussion monitoring are used to accomplish this. As a result, VAR can help religious leaders and various groups make informed judgements about conflict resolution initiatives and build more resilient and peaceful societies. Once more, in order to maximise the advantages of VAR, politicians, religious leaders, and peacebuilders must prioritise accurate and representative data while developing VAR platforms. Legislators should provide funding for programs aimed at enhancing community capacity and teaching them how to use VAR platforms. This makes it possible for local communities and providers of VAR technology to work together to improve the effectiveness and suitability of VAR applications in situations including interfaith communication and conflict. Furthermore, the creation of culturally sensitive AI systems and a resolute battle against algorithmic bias must give ethical principles first priority when attempting to settle disputes. This could be accomplished by promoting inclusivity in peacebuilding and decreasing prejudice among various parties in the development and application of VAR instruments. It is important to emphasise that rather than teaching VAR deployment micro-techniques, we synthesised the potential benefits of VAR in altering interfaith discussions and conflict resolution activities. Furthermore, Nigeria’s technological competence and VAR capabilities are not covered in this piece. The only way to succeed in interfaith communication and conflict resolution programs is to incorporate VAR. Therefore, our goal is merely to demonstrate how VAR forums could improve interfaith communication and conflict resolution initiatives. Therefore, it is strongly advised that Nigeria’s government focus on enabling legislation and regulations for the crucial adoption of VAR, which can enhance attempts at conflict resolution and interfaith communication. VAR may enhance comprehension and communication by promoting meaningful dialogue, guaranteeing sentiment analysis, and employing data analytics to spot communication trends and underlying conflicts.
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Ajah, B. O., Dinne, C.E., & Salami, K. K. (2020). Terrorism in contemporary Nigerian society: conquest of Boko-Haram, myth or reality. International Journal of Criminal Justice Sciences, 15(1), 312-324.
Eze, O. J., Obi, D. O., & Ajah, B. O. (2020). Nigerian criminal justice system and victims of crime neglect in Enugu Urban. FWU Journal of Social Sciences 14(3), 41-53.
Ajah, B. O*, Uwakwe, E. E., Nwokeoma, B. N., Ugwuoke C. O., & Nnnamani, R. G. (2020). Ameliorating the plight of awaiting-trial inmates in ebonyi state, nigeria through reasonable bail condition. Pertanika Jounal of Social Sciences & Humanities, 28(4), 2897 – 2911.
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