Good afternoon and good evening, depending on where you're joining us from today. My name is Ogeana Bogu and I am the director of the West Africa program here at the US Institute of Peace. We are humbled to welcome all our viewers to this important discussion on religion, identity and conflict in northern Nigeria. We had over 400 RSVPs for this virtual conversation, so obviously this is a topic of great importance and urgency. For more than three decades clashes between different ethno-religious communities across northern Nigeria have killed thousands, displaced countless people and destroyed livelihoods. Whether we describe them as inter-communal conflicts or clashes between farmers and herders or banditry and criminality, these conflicts have become increasingly violent in recent years and their possible religious dimensions have also gotten a lot of attention. However, the drivers of these conflicts are complex and span multiple overlapping cleavages related to identity, which includes ethnicity and religion, and livelihood activities such as farming and pastoralism. Addressing the root causes of these conflicts requires a more nuanced understanding of these overlapping themes. USIP is delighted to co-host this conversation today with our colleagues from Mercy Corps, a leading global research and peace-building organization. The discussion today will look at Mercy Corps' new USAID funded research and we will examine the complex linkages between the political, economic and identity-based conflicts that are driving violent conflict in northern Nigeria. We will also discuss the implications for policy and programmatic interventions. Today, we will also hear from practitioners and academics who are working in the field of religion and peace-building, as well as highlight some of USIP's research and data collection activities in these areas. I would like to remind the audience that you can join the conversation on Twitter using the hashtag Northern Nigeria Conflict. I also encourage our viewers to send in your questions through the chat function. Before I turn over to the panel discussion today, I would like to call on my colleague, Mr. Mukhtari Shitu from USAID, to give some remarks. Mukhtari is currently the conflict program manager at the USAID mission in Abuja, Nigeria. Prior to joining USAID in 2010, Mukhtari worked as a senior political specialist at the US Embassy in Abuja. In his current position at USAID, he provides oversight to the agency's conflict mitigation and CVE programs, including the community initiatives to promote peace project, which covers six states across Nigeria. He has participated in designing and managing several peace-building projects across Nigeria and also serves on different committees focused on addressing issues of violent extremism in Northeast Nigeria. On a personal note, Mukhtari's home community in Northern Nigeria was also affected by two major violent conflict attacks in 2012 and 2015. Mukhtari has degrees from the Amadoubello University in Zaria, from Bayero University in Kano, and the School for International Training in Vermont. Mukhtari, I'd like to turn it over to you now in Abuja. Thank you so much, Oge, and again, good morning, good afternoon, and good evening to all our distinguished ladies and gentlemen that have joined us across the world. I also would like to thank the USAID, especially Oge, and Mexico staff and others who have assiduously worked hard to make these findings of the research available to the public. So, as Oge mentioned, my name is Mukhtari Shitu, and I work with the Peace and Democratic Governance Office under the United States Agency for International Development in Abuja, Nigeria, and I also provide an oversight function to the CIPP project which conducted this research. So, the question is, why this research? And this is the fundamental question that the research would try to answer. Thank you for your background, Oge, but looking at the recent intensity of violence in Nigeria is deeply concerning and sad not only to all of us ordinary Nigerian peacebuilding practitioners, religious leaders, human rights activists, researchers, and others. Every day we are enundated with news from Nigeria about how innocent people have been killed, communities displaced, buildings are razed down, and including places of worship, and also the means of livelihood that have been destroyed due to violent conflict. Now, this rising insecurity is polarizing communities along ethnic and religious identities and weakening the structures of democracy. And perhaps the most concerning is the fact that sometimes this violent takes ethnic and religious undertones. Some of the questions that came to our mind during the brainstorming exercise or sessions that we have with Mexico and those who have undertaken this particular research is that are these conflicts religiously motivated? Or are they driven by economic or political or social factors as earlier mentioned by Oge? Or are they motivated by the context or contestation over resources such as land and water point as manifested sometimes between farmers and imposteries? Or are there some underlying drivers of this conflict that are directly or indirectly exacerbating the mirad of conflicts? Or, if I may say at the end, are the combination of these factors responsible for this intensity in violence? So these are some of the questions that hopefully we've provided these answers from the research. But as a learning organization, USAID supported Mexico to conduct this research to better understand the causes or drivers of this conflict. And Ferrucul that equips us with knowledge about trends, dynamics, and actors that are involved in the company to help us understand, but also to help us in designing new programs or make adjustments to the current ones. It also helps to be accountable to the taxpayers what we're doing just to ensure that we're doing the right thing. I like one of the UICP's instructors said in one of the courses that I attended, without data we are just guessing. And data helps us to watch the road before we cross it. So this research is about making sure we watch the road before we cross it. The research findings today may not be able to answer all the questions that we have, but certainly will provide us with the much needed trusted information. And it can open up to several other areas that other researchers can actually integrate or find more data about it. So on behalf of USAID, I would like you for your participation. And I look forward to a robust and engaging conversation around this. And thank you. Thank you very much, Mukhtari. So now I'm going to turn it over to our colleagues from Mercy Corps for the presentation. So I will call on Emmanuel Obudu, who is the Monitoring Evaluation and Learning Manager for the USAID-supported community initiatives to promote peace project at Mercy Corps in Nigeria. Over the last 10 years, Emmanuel has been providing leadership in setting up M&E systems and an improving program performance through monitoring, evaluation and learning across several donor-funded projects at Mercy Corps and other international organizations. He is a certified project manager with degrees in psychology. Also joining Emmanuel for this presentation will be Dr. Ryan Shealy. Ryan is the Director of Research in Conflict and Governance at Mercy Corps. His research is focused on using mixed methods to design and evaluate programs focused on civic engagement and building effective accountable states. His academic research has been published in several journals, including World Development, Comparative Political Studies and Social Science Quarterly. Prior to joining Mercy Corps, Ryan spent 10 years on the faculty at Harvard's Kennedy School of Government, and he also holds a PhD in Political Science from Yale University. So Emmanuel and Ryan, I'll turn it over to you for the presentation. Thanks so much. So what Emmanuel and I are going to present today are a set of the key findings and implications from a recent Mercy Corps report titled Fear of the Undone, which Emmanuel coauthored with our colleague Adam Lichtenfeld. As Oge and Mukhtari had mentioned, this study was motivated by recent trends in intercommunal conflict in northern Nigeria, which have become increasingly violent. In recent years, commentators have increasingly highlighted the religious dimensions of intercommunal conflict, suggesting that this violence is motivated by hatred and discrimination across religious lines. Other commentators have de-emphasized the role of religion and instead characterize these conflicts as a consequence of increased banditry and growing resource competition. To help fill the evidence gaps at the heart of these debates, we posed three core research questions. First, what are the main drivers and motivations for violence in north central and northwest Nigeria? Second, what are the specific processes by which religious actors, identities, and institutions catalyze violent conflict? And third, what mechanisms have communities used to prevent violence and mitigate religious tensions? I'll now hand it over to Emmanuel to provide an overview of how we conducted this research and what we found. Thank you very much, Ryan. I'll go ahead with how we undertake the research. To answer these research questions, we drew on multitude of quantitative and qualitative data sources and to examine broad patterns and trends in violence. We analyzed different sources of violent event data in 12 states in north central and also northwest Nigeria over the past 10 years. We complemented these analyses of violent event data with two phases of field research which are conducted in Kaduna and Kano states. The first phase used 165 in-depth interviews with key informants and local community members in both states to capture qualitative insights and the conflict dynamics, the processes, and pathways to violence. And also the second phase of the field research, we use the survey of 750 residents in 15 communities across the two states, that is Kano and Kaduna, and to quantitatively evaluate the factors that are associated with individual support for and the willingness to participate in violence. So what did we learn from the research? In this presentation, we want to highlight four key findings from our reports. First, only some violence has been inter-religious in nature and Muslims and Christians, they have both been perpetrators and victims of these violence. And analysis of data from Akled, the Council on Foreign Relations and Nigeria Watch indicates that from 2010 to 2020, only 9% of attacks explicitly targeted or were carried out by religious group and only 10% of those fatalities were ascribed to conflicts over a religious issue. This finding from the violence event dataset is supported by our survey data. The graph on this side shows that a majority of Muslims and Christians, the survey respondents, they say that members of both faith are responsible for violence in their area, as opposed to paining bling solely on one side. Okay, also we would like to see the second aspect of it, which is rather than being driven by religious belief or hatred, violence that falls along religious line is typically consequence of insecurity and the lack of social cohesion between ethnic religious groups. This slide shows the analysis of the survey data that shows that the more religious people are, the less likely they are to support or engage violence. And this holds across both Muslims and Christians faith. Okay, also instead this slide shows how the next slide which is talking about the key finding is the drivers of the violence. Instead this slide shows how insecurity and weakened social cohesion, they combine to lead to violence. An increase in perceived insecurity correspond with the 25 to 35 percent increase in respondents support for the use of violence and their willingness to engage in it. Meanwhile, a decrease in social cohesion, including intergroup trust is associated with a 43 to 60 percent increase in respondents willingness to endorse violence. The dynamic was echoed in our qualitative interview, including one of our leader that we interviewed who described this pattern saying, I call it share of the unknown, because people know they can be attacked if there is a crisis. Next slide. Okay, the third point here that I would like us to know is that why we did not find that religious belief or hatred is a root cause of violence. We did find evidence that religious identities that provide opportunities and motivation for both allies and ordinary individuals to mobilize violence. This slide illustrates both of this pathway of mobilization through examples from our quantitative, our qualitative interview. If you look at the first quote there, it talks about where they say most people in Kano are religious. The first quote shows how political and religious leaders, they intentionally politicize or they decide to enhance the salience of religious identity to spoil people to action, particularly around elections which create windows of vulnerability by raising the potential for shifts in power between groups. The second quote also, if we look at it, it shows how members of the public make solidarity claims to co-ethnic or co-religionist to Ghana support in a quarrel which can allow interpersonal district to escalate into conflict between our identity groups. Okay, the fourth point which is the last, although we find that religious leader, they can amplify conflicts, they can also be custodians of peace. This slide shows that severe respondents who say that religious leader helped to resolve dispute in that area, they're significantly less likely to support violence. This finding holds no matter how often people say that religious leader actually successful in resolving dispute. I will now hand over to my colleague Ryan to wrap it up here. Thank you. Thanks Emmanuel. So to sum up, the big picture takeaway from our report is that recent intercommunal violence in northern Nigeria is not simply a consequence of religious discrimination or persecution. Rather, our analysis indicates that the violence that we're observing is a result of a confluence of factors, including governance gaps, particularly in security provision, a lack of social cohesion and trust between groups, and the mobilization of religious identities by both elites and ordinary individuals. I'll close by highlighting two recommendations. First, we recommend a shift in how we think and talk about conflict across religious divides away from a picture of a clash of civilizations that is an unchanging root cause of violence. Towards an appreciation of the role the religion can play as a potential catalyst and mobilizer that interacts with the actual root causes of conflict in a given context and is deployed strategically by both mass and elite actors. Second, this shift in mindset and framing leads us to recommend a specific set of programming interventions to address inter-communal conflict in northern Nigeria. This includes interventions that focus on preventing the escalation of disputes into violence by training religious leaders in negotiation and dispute resolution, and paying specific attention to misinformation and disinformation within windows of risk, such as elections. This also includes interventions that address root causes by strengthening intergroup interactions and trust, particularly around natural resource management, and interventions that address governance shortcomings by increasing the effectiveness, inclusiveness, and accountability of security and service provision. Thank you. Thank you very much, Ryan and Emmanuel. Obviously, there's a lot to unpack over there, and I know that we will get a lot of questions during the Q&A, but now I want to move this from the research to the practitioner side, and I want to call on Kaltumi Abdulaziz. Kaltumi is the program officer at the Interfaith Mediation Center, IMC, based in Kaduna, Nigeria. Over at the IMC, Kaltumi oversees peace-building programs in six states across northern Nigeria and the Middle Belt. Kaltumi is often described as a youth leader, a gender activist, and a peace advocate. She has served as a resource person on these issues within Nigeria and across Africa, including in Ethiopia, Senegal, Egypt, and Mauritius. Kaltumi is also a member of USIP's Nigerian network of facilitators, NNF, which is a group of professional peace mediators trained by USIP to resolve local conflicts in their communities through nonviolent means. Kaltumi also participated in a recent USIP data collection exercise to help understand the drivers of conflict in the Middle Belt and not West Nigeria. She has degrees from the University of Abuja in Nigeria. So Kaltumi, as a practitioner who works on these complex issues across northern Nigeria, how has evidence helped to inform your work? Thank you very much, Oye, for the introduction. The insecurity in Nigeria, a lot of people believe has a multifarious and a multi-dimensional relationship with interreligious and ethno-relationship to historical tragedies, bureaucratic terrorism, and political quagmire. However, it permits me to share a practical experience my team and I conducted in Zanfra State, activity and conflict transformation. You know, oftentimes a lot of civil society organizations make assumptions of certain issues and also certain issues. However, there is need for critical analysis. When we are talking about the context of the conflict happening in most of the states in Nigeria, however, I'm going to be using Zanfra State as a case study as I earlier said. During this research, we made some observations through our correspondence and the fact is that these people are as confused as we are. They ask the same questions we are asking. They give us, they ask us questions like, you know, we are poor people, we are farmers, so we do not know why these marauders keep attacking us and killing us. We live peacefully with our, with this peaceful coexistence between the Muslims and the Christians. As a matter of fact, the Christians own, own majority of the medical store which we purchase our medications from. So we do not believe that this, you know, this violence has any association with religion or culture. However, we strongly believe that this is just, this has a political undertone or a divided rule tactics in such a way that at the moment where we are running a wave to seek places of perceived calm, there are people out there stealing our resources. They were precise to say our gold and there are sex traffickers who are taking away our girls. At that moment, the first thing that came to mind was, was this, who, who would have thought about, you know, some of these issues coming up apart from the physical aspect of the violence conflict. However, it is also very important that there is need for a power shift because it seems, it is obvious that the relationship between, you know, community members and their leadership is huge. The gap is extremely huge and this has also affected the security architecture in, in this, most of these communities. Coming through to also talk about the essence of humanitarian responses and also psychosocial support for most of the victims of this conflict. You know, a lot of these people, of these people are left to heal on their own. There's no any form of humanitarian responses so far from the data we collected and also there is no psychosocial support, you know, to assist most of the victims who are from a journey.  This is impossible. So it is, it is, it is very important that we begin to look into that, that aspect. Also, I would like to talk about supporting local ideas and content. I would like to suggest that as, as much as I am aware that most of us as peace practitioners want to support, you know, these community people, it's also important that we, we give them that, we give them an opportunity to own the process. Community, local ideas, you know, they should be part of the, the planet and the implementation of most of these ideas. Jerry's an African, I think that says that he who plays the pipa dictates, dictates the tune, meaning that majority of these victims are the ones suffering from the pain, you know, from most of the violence happening to them. But at the end of the day, they're not involved in the planet and implementation. If we begin to involve them in the entire process, we're not only building their capacity, we are giving them leadership role to be able to manage and mitigate conflicts, you know, facilitate community dialogue and also mediation processes. I would like to also say that the role of women in peace building and in post-conflict construction have, can never be overemphasized. Of course, this is also in resonance to the values expressed by UNSCR 125. And most of these women have critical roles to play at the community level, at their own level, serving the position of mothers, wives, daughters to majority of the perpetrators of this conflict. However, they're not involved in the processes. It is high time we begin to involve these local women, you know, to participate fully in the peace building processes and even including post-conflict construction. If possible, we, I would like to reemphasize that there's need for us to build on already existing structures that these people have at the community levels, structures such as early warning, early response mechanisms, and also alternative dispute resolutions. If we can build the capacity to be able to handle and own most of the processes, most of the processes of, most of these peace building processes, I have, it is, there are signs and hopes that most of this, most of the interventions will be more authentic and more sustainable. I would like to conclude to say that the current violence or insecurity in Nigeria is unpredictably predictable. However, one thing is for sure, the people are seeking for justice and there's a general saying that the costliest peace is cheaper than the cheapest war. So I think it's high time we go back to the drawing board to restrategize, do the needful in analyzing the context of this conflict and also providing local context and solutions to them. Thank you very much again. Thank you so much, Carl, to me. I think really highlighting the importance of understanding local context and inclusion. So I'd like us to move slightly out of the Nigerian context now and explore the general theme of religion and conflict or religion and peace building. And I want to call on my colleague from USIP, Dr. Jason Klocek, who is a senior researcher with USIP's Religion and Inclusive Society's program. He is also an assistant professor at the University of Nottingham School of Politics and International Relations and a faculty affiliate of the University of Notre Dame Center for the Study of Religion and Society. His research and teaching investigates political violence and repression with particular attention to the relationship between religion and conflict. He has published, his work has been published in several journals and in several journals, including the Journal for the Scientific Study of Religion and on many media outlets, including the Washington Post and NBC News Think. Dr. Klocek has degrees from the University of California in Berkeley and Georgetown University. So Jason, as we've heard from the presentation today, religion plays a complex role in conflict, serving as both an inspiration for violence and as a powerful force for peace. Given your work on religion and peace building, what can we learn from other settings that could be relevant to understanding the complexity of conflict in northern Nigeria? Jason? Thank you so much. Okay, it's a privilege to be part of the panel and tackle some of these challenging questions you just posed. I will start by saying I especially appreciate the opportunity to learn from and reflect on the really exceptional research conducted by Mercy Corps in partnership with USAID as well as from peace practitioners in Nigeria. As you mentioned, my expertise lies at the intersection of religion and conflict broadly speaking, rather than Nigeria specifically. So I thought I'd frame these concluding remarks in a way of setting the discussion in comparative perspective by posing a few questions. In particular, I want to draw attention to four sets of questions on religion and conflict that I find the Mercy Corps research inviting us to engage with and reflect on more deeply. The first is straightforward. What does it mean to say religion is part of a conflict? In some ways, the most intriguing part of the study to me is what the researchers didn't find. That is, they don't find a strong relationship between religious belief and support for violence. And as several panelists have mentioned, that stands in stark contrast to what we often hear in the popular media, which quickly frames violence in Northern Nigeria and other conflict settings as inter-religious. Not just Muslims versus Christians in Northern Nigeria, but Hindus versus Buddhists in Sri Lanka, Shiites versus Sunnis in Iraq, Protestants versus Roman Catholics in Northern Ireland. Subsumed in those narratives, though, are assumptions that differences in religious beliefs or identities drive violence. As a helpful counterpoint, the Mercy Corps research highlights far more earthly concerns, namely insecurity and the lack of trust driven by competition over resources. But the research does more. It also helps us move away from that rather unhelpful question of whether or not people are fighting over religion, and instead look at ways religion might shape conflict, even when not the cause. In the case of Northern Nigeria, the Mercy Corps research highlights how religion is providing opportunities for political and religious leaders to mobilize support in pursuit of other goals, political, economic, or personal. And we've seen that in many other contexts. During the Yugoslav wars of the 1990s, the troubles in Northern Ireland are more recently in Indonesia and India. Sadly, there are too many cases for us to draw lessons from. And this pattern raises a second question, namely why does religion prove to be such a powerful mobilizing force? The main reason highlighted in our discussion today is the way it overlaps with socioeconomic and political disparities. And again, this is, of course, not unique to Nigeria. Similar patterns can be seen in the Philippines, for example, where poverty rates are double in the Muslim majority South and what they are in the Northern region, mostly populated by Christians. Political, economic, and social inequalities also define different religious communities from Iraq to Sri Lanka to elsewhere. But I'll ask, is it just this overlap between religious identities and inequality that makes religion such a powerful organizational tool? Is there also something about the emotive pull of religion, charismatic authority of religious leaders, and attention to other worldly goals that helps mobilize collective action? A third set of questions is inspired by the report's warning that continued religious mobilization could lead religion to play a more central role in the conflict. What would be the consequences of that? Will it lead to more lethal attacks? Or, as Mkhitary mentioned, will there be more attacks on places of worship or against religious leaders, which we've seen arise in since 2015? And will the violence become more intractable once religion becomes more central rather than remaining on the periphery? Unfortunately, scholarship on religious conflict provides little reasons to be optimistic, especially on the last question. Cross-national studies and case studies document the conflicts in which religion plays a central role, even when not the cause, tend to both last longer and be more resistant to negotiated settlement than other types of conflict. A fourth and final set of questions worth considering relates to policy responses, and here I'll be purposefully provocative. Most importantly, we need to ask how can we as external actors acknowledge and respond to religious dimensions of conflict without reinforcing and ratifying those divisions? A key recommendation of the report, as Ryan mentioned, is to identify and elevate religious peacemakers. But could such engagement not also make religion more salient? And how do we do that without instrumentalizing religious leaders ourselves? Moreover, and to Kaltumi's point, how do we enlist select religious leaders without exacerbating other inequalities, including gender inequalities, that cut across and within religious communities? Here I find the additional recommendation to conduct religious landscape mapping in Nigeria, particularly welcome. Recent work by USIP's Religion Inclusive Societies Program points to several productive examples of how to do this, including our most recent religious landscape mapping on Iraq. That said, the task is always far easier in theory than in practice, so we need to consider both the benefits and unintended costs of religious engagement. I'll conclude by apologizing for providing more questions than answers, but then again my remarks are inspired by what I see as the central strength of the Marseille Court research. That is a call to approach conflict in northern Nigeria and elsewhere with a more nuanced understanding of the religious dimensions and robust local knowledge. Asking the wrong questions such as does religion cause conflict or not will not only keep those productive steps moving forward hidden from us, but it could also lead us to do more harm than good. Thank you very much. Thank you so much, Jason, for those remarks. We already have tons of questions coming in, so we're going to add your questions to that list too as well as part of the conversation. So as we see through the questions, I'm going to take some privilege as the moderator here and pose a question to Ryan and Emmanuel. So from your presentation and from the report, as we've discussed today, you recommend against thinking of religious animosity as a root cause of violence in northern Nigeria. Can you say some more about the evidence in your research that led you to this conclusion? Okay, thank you very much, Oge. Thanks for this question. We came to this way of thinking about religion as a catalyst or mobilizer rather than a root cause of conflict based on a number of strong patterns in both our qualitative and the quantitative data that we collected from the field. In the overall 165 in-depth interview that we conducted, the men and women that were interviewed, they clearly and consistently saying that conflicts can become religious, but in most cases they are fundamentally about other issues. And as a businesswoman in Kaduna state, she put in her interview that any little spark, people will attach it to religion. And also a youth in Karno state also echoed this idea saying that some people just wrap a dispute around religion so they can gain more support. And if you approach the issue with an open mind, most of the time you will just see that what causes the problem has nothing to do with religion at all. And overall, the central theme in our qualitative interview was that religion is characterized as a secondary factor which has other things that are interwoven with it, which include land and resource competition, insecurity, political competition, and also economic hardship like my co-panelists have talked about. Thank you very much. Thank you, Emmanuel Ryan. Do you want to add some points to that? Sure, thanks. So I'll just build on those examples by highlighting a particularly compelling quantitative finding from a small randomized experiment that we conducted within our survey. So in this survey, experiment respondents were randomly assigned to be read one of two nearly identical versions of a scenario featuring an interpersonal dispute with a shopkeeper and then were asked about their level of support for different kinds of punishment or retaliation, including nonviolent boycotts, recourse to government authorities, or using violence. So half of the respondents were randomly assigned to receive a generic version of the scenario or the control version. The other half received a treatment version, which was identical except that the shopkeeper was identified as a member of the respondents religious outgroup, so a local Muslim shopkeeper if the respondent was Christian, or a local Christian shopkeeper if the respondent was Muslim. The core hypothesis behind this experiment is that if violence is driven by interreligious animosity or discrimination, then respondents who received the treatment scenario that primed religious identity should be expected to favor more severe and more violent forms of retaliation. However, what we find is that respondents are no more likely to support a harsher punishment for the shopkeeper when he is explicitly identified as a member of the religious outgroup than when his group identity is not mentioned at all. This finding is consistent across Muslim and Christian respondents. This is not meant to imply, as Emmanuel said, that religious discrimination does not exist in the region. We certainly did detect some in our interviews, and we don't mean to say that it never contributes to violence, but the evidence suggests that in general discriminatory attitudes and behaviors are insufficient explanations for intercommunal conflict in the region, including conflicts that falls along religious lines. Thank you very much, Ryan. So I will go through some of these questions, and I also want to remind our audience that you can join this conversation on Twitter using the hashtag Northern Nigeria Conflict, and I do want to apologize in advance in case we do not get to your question on here, because there are a lot of questions on here. So I want to pose the next question to Kaltumi. Well, Kaltumi, Emmanuel, and Ryan. Kaltumi, you spoke about the data collection exercise that you carried out in Zamfara State, and that data collection exercise, by the way, was supported through the State Department's Bureau for Conflict Stabilization Operations. You spoke about the importance of engaging community leaders and including members of the community in the design process. Given that community leaders, CSO actors, and local government officials can be effective agents in resolving conflicts, did you find, and I guess this will go to all three of you in your interactions with different respondents, did you find differential patterns in the interactions of these, of elites, with elites? Thank you very much for the question again. Yes, you know, as peace practitioner, a lot of us have the professional experience of conflict analysis, peace building skills and ETC, but then when you go to the community level, they do not have some of these experiences that we have. However, at their level, they are already doing one or two things to solve their own issue, but oftentimes not resolved. So the question now bounce back to us as practitioners is, how can we develop models that local community members can use at their level to solve their own issues? Take for instance, we have we have traditional leaders. I think we've lost a connection with culturally traditional leaders. No, go ahead, you went off screen for a second, technology, new era. Okay, so however, we offer experience and capacity in conflict analysis, the dynamics and the frameworks that are needed to facilitate most of the dialogue processes that occur. So this has resulted to a lot of issues unresolved and community members at their own, at their own level, sometimes unable to add their imputes because of the imbalance. I talked about, you know, the power imbalance between leaders and of course, community members. So if we can facilitate events where there can be of a power with relationship where community members, their suggestions, you know, their recommendations matter, I think if you go a long way in providing more sustainable ideas to solve some of these violence conflicts that keeps people coming at the community level. Okay, thank you very much, Carl, to me. And Emmanuel, as you want to add on to that, I will just pose an additional question to who can't do that to as well, since it's somewhat related. So do you think politics is influencing religious violence more than the interpretation of religious doctrines that supports violence in the northern part of Nigeria? Okay, thank you very much. I would like to add to what Katoome has just said. Like we practitioners, we already have something in mind like most of the time when we are designing our programs, we go to the fields to do just need assessments to talk to the people that we come out and we design. So it would be nice if we have something like the human center design where we can involve everybody in the community, where their voices are very important. It could not be like the top bottom approach, but the bottom top approach where we carry everyone along. To add to the question you just asked, from our interview with respondents in the field, we discovered that actually this is not religiously inclined, but somehow like politically inclined, because many people like politicians are looking for support, so they come up with this religious idea and try to, like Katoome said earlier, divide and rule to make people to say, okay, we just make sure that we move towards this side of the people that belong to our religion and the other side, the people that go to that one too. So I would like to say that from our findings, the conflict is not religiously inclined, but some persons are using it to gather support for themselves. Thank you. Thank you, Emmanuel. So let me pull up another question here. And so according to Ashutosh Varshini that has found different patterns of elite relations in high and local conflict locations in places like Indonesia and India, Jason, I will pose this to both you and Ryan. Given USIP's work, from USIP's work and also Mercy Corps in your work in religion and peace building, have you found, did you find anything similar in this research in Northern Nigeria? You can speak about it from the perspective of the research in Northern Nigeria and Jason more generally from your work on religion and peace building. Whoever wants to start with that. Ryan, do you want to talk about Northern Nigeria first and then I'll jump in on broader sort of perspective? Let's go the opposite direction. You can start with the broad aperture and then I'll point at the other. Okay, great. Yeah, so those I think are examples. I also had in mind as I was reading the report that is Indonesia and India. I also kept thinking of Sudan in the 1970s. This ties to the previous question of once religion is used to mobilize and becomes a part of more routine politics, it often becomes entrenched or spirals into a pattern in which additional elites have to take increasingly more extreme or radical claims. So you get this spiral of becomes really just outbidding. And I think that's a danger that we're seeing in Nigeria. Now, this question is very interesting in that perhaps elites at the national level and at the local level may have different preferences and maybe appealing to different communities. And so I'd love to hear from Ryan if that's happening in Nigeria or not. But it's something at least observed in the cases mentioned at the national level. I don't think we have a lot of data at the subnational level to see how this process plays out. So let me pause there and see if. Yeah, I'll offer a few comments and then we can continue and dig into other examples. We found two types of tactics that leaders and local elites were using to really use mobilized religion as a mobilizer. And the first is salience tactics. So really amplifying religious identities relative to other identities, particularly as we've noticed in moments around elections. And there were reports of this language and rhetoric amping up in advance of elections. And then the second second is boundary tactics or in which there is really identifying religious divides and really redefining membership along sectarian economic and ethnic lines. So thinking about who is in an in or out group in a local area. And again, this intersected with both moments of religious conflict as well as shocks and scarcity around resources. So I'll pause there because I think that even that deeper analysis of some of those mechanisms and kind of roles of specific elites is I think an important area of future inquiry and research. And it kind of starting again from deeper qualitative work and building that. But it is those are a few of the patterns and mechanisms that were identified in our study. Thank you so much. And maybe I'll follow on to that as I see one question here where it's given the challenges and limitations of reliable data on conflict causes, nature of attacks and impacts. Is there a risk that government justice that is arrest sentences may engender more feelings of injustice? Anyone of you want to tackle that question? So again, I can say something sort of maybe at the comparative level. And then if our other panelists want to mention how this might play out, particularly in Nigeria, certainly when it comes to religious discrimination and repression or religious violence and repression, we observe a cyclical relationship. That is oftentimes repression leads to grievances as you're mentioning, which could then fuel additional conflict. But at the same time some research I've done with the colleague Peter Henne, we've also shown that so shown that that discrimination, the violence can also lead to more discrimination. So you get this pattern in which people rebel because they feel repressed or their justice isn't being administered. But then the government overcorrects and tries to repress or monitor or regulate religious communities, which then feels more grievances. And so I'm curious in Nigeria how that might play out both the repression and also the application of justice if it isn't seen as equal. Okay, I would like to take it off from here. From our findings, like one of the respondents in Kajuru, he said that part of what the government is doing, they are not actually responding to perpetrators of some violent conflicts, especially maybe if it relates to farmer and headers. So even when those issues are being reported, you discover that nothing is being done about it. And because of that, there are a lot of grievances and there is tension along the line, especially when it's involved a Christian farmer and a Muslim pastoralist. So you discover that when one is not held responsible, especially if he's a farmer or he's a pastoralist, the other side we feel grieved. And also we want to take the laws into their hands and feel that since the government is not doing anything, I will have to do something on my own. So when there are no responses like that, there are a lot of tension across the religious line. Thank you very much. Go ahead, Keltymi. Okay, just to add to what Emmanuel talked about, during our interview session with some of our respondents also in Zafara State, they made mention of issues that has to relate with empathy. They complained that each time they are attacked in their community, there is no government representative, nobody to come sympathize with them. They are allowed to heal on their own, in spite of losing their loved ones, their livelihoods and practically everything that they've lived for. The government does nothing. The least that they do is to send some military men to their communities and then in a few days, maximum three days, they said, so what is the proof that government really care about us? Another respondent made mention to say that at some point, we decided to defend ourselves. Each time this mayoral does come into our community, we fight back. And at the end of the whole scenario, the government come back to arrest us. Arrest us for what? For fighting back. So there is this confusion. And also, a woman categorically said that because she was one of the women that was kidnapped and released afterwards, she said that these gunmen said to them, stop worrying, the government know about us, there's nothing you can do. Until then, she says she's trying to phantom and understand these words because it really did hit her. If they cannot depend on government security, that means there's no safe space for anybody. And of course, anyone can be evicted. Thank you very much. Thank you so much, Kaltumi. And I think along those lines, just to pull on one of the questions that I see here, how can emotional resilience, as in one's ability to adapt to stressful situations or crisis, so how can emotional resilience help in building peace reconciliation? Or can it help in building peace reconciliation? I'll come in briefly on this. I think it's tremendously important to know in the title of our report is fear of the unknown and the theme of our research that came through both in the surveys and in the interviews is this real fear and uncertainty, which does come from an emotional and psychological place. And so having that sense of psychological safety, and as Kaltumi mentioned, really focusing on psychosocial well-being is a first step to then starting to rebuild trust and relationships within groups. And so trying to just bring groups together for dialogue and trust building without addressing that real psychological toll has a risk. So these, in some of our own programming in Nigeria and in elsewhere, go hand in hand. And I'll hand it over to other colleagues to speak about other specific practical examples, but just to highlight a few thoughts there. Thank you so much. Jason, did you want to come in here? Okay. I'll just add that for those who are joining us, they might also look at the USIP project page on religion and psychosocial support. So the Institute is currently working on a pilot project on Colombia and Venezuela on psychosocial support for displaced trauma survivors. And so Kaltumi, I think it goes to a lot of what you're asking. That project will hopefully expand to other places. But here at the USIP, we are thinking about these questions and we'll look forward to partnering with other organizations like Mercy Corps moving forward too. But for those listening, you can check out the religion and psychosocial support page as well. Thank you so much, Jason. And so if I could draw on that question a little bit to pick up on of the questions here, how can we ensure that international humanitarian interventions are better designed to ensure conflict sensitivity and integration of humanitarian peace and security approach in Nigeria? And this is a question that is open to anyone who wants to jump in here. Okay. Like I said earlier, we like to look at designing the program from the grassroots level. Like I talked about the human center design and about the human center design where you carry the community stakeholders along and they can tell you what we work for them and what will not work. Like there are some structures that are already in the community like the early warning, early response structures and just for us to build on those things. And like part of what we do in CIPP, Mexico, we make sure that we build the capacity of the local leaders where they'll be able to address local conflict before those disputes become a violent conflict. So we build their capacity also by also strengthening the local structures that is in the community, not only that by making sure that the early warning, early response system that the community have been using for a very long time, the capacity has been strengthening and we make sure to see how it will function very well. So if we look at how we can design the program from the grassroots level, that is from the bottom up approach instead of the top bottom approach, instead of us having an idea that this is what we feel that what we take to the community is going to work, but rather we meet with the community. This is what we are thinking and they tell us that no, this might not work. This is how we'll go about it. And with that approach, I believe that we'll be able to tackle a lot of these issues in Northern Nigeria. Thank you. Thank you very much. Kaltumi, I see you went on mute. Did you want to add anything here? Yes, I just wanted to add the commitment under the Co-Humanitarian Standard that promotes respect and fundamental human rights of community members in places affected by crisis. I think it's very important for us as conflict as peace builders to integrate into our system and our planning feedback mechanism from community members themselves in such a way that they give us their suggestions, their complaints and they feel safe and confident and transparent while we're there. I think that we help improve our programming, strengthen relationships, trust between community members and field workers. And that would go a long way in making our way as peace practitioners do more of the listening while the community members who are victims of most of these violent conflicts do the talking. It's high time we give that space. We'll be back a little bit in our leadership position. Let them lead the process by giving us most of these suggestions for more sustainable interventions. Thank you very much, Kaltumi. Ryan, did you want to add a few points on here as well? Yeah, just to build on this, I think it's also worth emphasizing that as we look at these types of bottom-up approaches that emphasize really genuine participation to also create spaces for design and learning for specific groups of the community. So within the CIPP program, Emmanuel and I are actually starting to also do work on youth-led action research to center youth voices and perspectives in also identifying drivers of conflict in their communities as well as designing solutions. And Mercy Corps does this work also in other contexts with women's groups and women-led CSO organizations. So really in addition to thinking from the bottom up, recognizing diversity and inclusion within those that aim to really make sure there's a broad set of voices as local perspectives are elevated. Definitely, definitely. And USIP's work in Nigeria definitely employs that bottom-up top-down approach in the way we engage with both government and civil society actors and community leaders. So there's definitely a lot of overlap here in areas for more conversation because I really, this conversation on religion identity in northern Nigeria, this is just the beginning. This is an ongoing conversation here. So now as we look at the international side, we want to come down to the national level as I look at a question here. And it says, is the role of the Nigerian national government more a positive or a negative or maybe in between? More of a positive, negative or an in-between one when it comes to the process of ethnic and religious reconciliation. And you know, who wants to tackle this one? We would call on Kautumi or Emmanuel if you talk more about the role of the government when it comes to the process of ethnic and religious reconciliation. What role the government is currently playing and what role they could play? And what are the entry points and opportunities that exist for them to play these roles? Okay. Let me say the government is actually trying, but we are hoping that they can put in their best. I'll start from Kaduna State. We have the Kaduna State Peace Agency, which CIPP is collaborating with. They are working on bringing on religious leaders, not only that religious leaders, also community leaders, where we are having some of these conflicts onto the same table where they can reconcile them together. Also in Plateau State too, they have the Plateau State Peace Agency and also the inter-religious commission where they call them the Nairaik, where also issues of religion and also conflict will be addressed. And so they have started the process and I think is a snowball approach. We are hoping and believing that as the government, they are also collaborating with peace agencies and peace actors. Something good we come out of it because they alone cannot do it. We all have to put hands together to see how we can make this thing to work. So I think that is what I have to say for now. Thank you. Thank you, Emmanuel. Oh, sorry, Kel, to me, I saw you went on mute, so I was wondering if you wanted to add anything. But I think it's wonderful that you mentioned the State Peace Building Agencies as USIP also works with those agencies in Kaduna, in Plateau and in Adama State. And going back to that notion of a bottom-up, top-down approach, this is a process. This is an ongoing process. And I think get into a point where there is that commitment and then starting from the point of commitment and moving forward. I think the understanding that peace is a process is one that should be driven home here. And then let me go up to a question, knowing that we do not have any climate change specialists on the panel today. But perhaps from your research, the question here is what is the impact of climate change on pastoral family relations in northern Nigeria? Did any of this come up in your research? And Kautumi as well in your conversations and data collection in Zamfara, whether it was there any mention of climate change? So Emmanuel, Ryan or Kautumi, whoever wants to start? Okay, just go ahead, Emmanuel. Ladies first. Okay, thank you.  However, community members are unable to go to their farm as usual, you know, for their for cultivation and for harvest because of the insecurity. That is of course, bedeviling the community. And of course, this has led to high prices of food, services to mention both few.  I think it has one in one way or the other has relationship. And of course, because they also, one of the women made mention about how their farm lands have been destroyed, you know, by either bonding, sometimes people just come and bond, you know, bond their crops in the farm. So this have one way or the other also reduced production when you talk about farming system. Thank you, Kautumi. Okay, I would like to add to that, while conducting the interview in the field, some of the respondents, they talked about the climate change was especially that is affecting the relationship between the farmers and the headers. Like one of the farmer in Kajuru was talking about due to late rainfall and the migration of the past two rallies, you see that some of them, they are moving from where they used to stay and they will be moving to another part. And while they are moving, they just encroach into their crops and destroy that sometimes before the normal practice is that after their harvest, they invite the pastoralist, the headers to come and graze on the remnants on the farm so that they can use the waste products from their cattle as a manure for them. But this time around, because of the climate change, it's not like that again. So they tend to move earlier than the time that they used to move, maybe during the harvest period where they can come in. So it has actually affected the relationship and also causing some tension between them. Thank you so much, Emmanuel. Obviously, there's a lot to unpack there on the question of climate change. So hopefully, another event on this down the road on this. So we have just a few more minutes left. And I want to go around to all our panelists and give each person less than one minute to give any closing remarks, less than a minute to give any closing remarks or any thoughts that you want to leave us with. And I will go ahead and start with Jason. And I see, there you go. Thanks. Thanks. Thanks. Okay. Well, I'll first start by saying that, again, what a privilege it is to join this panel and to have learned even more than reading the report, but by listening to these examples and experiences from northern Nigeria. To me, one of the essential takeaways will have to be the question still of how do we talk about the religious dimensions of conflict without seeing religion as the cause or without reifying those divisions without exacerbating those divisions. There still seems to be attention in our conversation about wanting to talk about those religious dimensions or not, or talk about the religious dimensions of peace building, but not the religious dimensions of conflict. And so I think the challenge for us is at least one challenge for us moving forward is to think about or accept that religion is this pervasive force that's influencing both violence and peace. And that a big question moving forward is considering under what conditions does it need the violence or peace and which actors can we collaborate with to build peace in northern Nigeria and other places. And we can look to other examples from around the world, both for what's been, what's worked well, but also practices to avoid. Okay, thank you so much, Jason. So I want to call on Ryan and Emmanuel, if there's any, you know, take away final thoughts you want to leave for us a minute or less, because I'm being told that we have less than four minutes. Okay, I would like to leave us with this. The people we spoke to, they tended to express greater concern over criminality and banditry than over ethno-religious conflicts. And they were more likely to emphasize cleavages other than religion, such as ethnicity and the farmer-header conflict when discussing inter-communal violence. So thank you. Thank you, Emmanuel. That was perfect. And I will just add a call that has come up throughout this discussion for more research and more discussion and especially more research and discussion that centers local voices and really asks questions and challenges assumptions. And I think that we've done a great job of that today and I look forward to being part of continued conversation and learning. Thank you so much, Ryan. Call to me. Less than a minute. Thank you, okay. Like Elia said, that majority of our respondents are seeking for justice. I would advise that we as peace practitioners, it's high time we integrate nonviolent action to the peace-building work that we do. That way we are able to, the voices of the people are heard and their needs also satisfied. Thank you very much. Thank you, Call to me.  I think it's just to thank all the panelists for their contribution and the participants who have joined across the world to share and to hear and to listen and to have takeaways. One of the things just before I drop off is the fact that somebody mentioned about conflict sensitivity. I think it's very important for development actors and humanitarian workers to really pay attention to integrating conflict sensitivity in the work they do on the field. Thank you. Thank you so much, Mooktari. And thank you to all our panelists and all our viewers that have joined us from across the world today. Without any doubt, the research findings and our discussions today paint the complex nature of the violence in northern Nigeria. Obviously, there are a lot of important implications for the government and donor-led efforts in ensuring that we prevent conflict and forge peace, the peace that a lot of Nigerians want to see and that the country rightfully deserves. So thank you so much. Again, I invite us all to continue this conversation on Twitter using the hashtag Northern Nigeria Conflict. Thank you so much. Thank you, everyone. Goodbye.


This 2018 Ford F-250 Crew Cab Short Box XL is stock number 12412Z. We are here at Summit Automotive in Fond du Lac, Wisconsin. You're new and used heavy-duty truck headquarters. This 2018 Ford F-250 has the 6.7 liter power stroke diesel engine. This truck has been fully-safetyed and inspected by our service shop for the state of Wisconsin inspection process. It has a fresh oil and filter change. All the fluids have been checked and topped off. And this truck is 100% ready to go. We're going to go inside the vehicle all the way around, under the hood, started up. We shoot all of our videos in 1080p, 60 frames per second. So if you have HD capabilities on your computer, tablet, smartphone, or television, I highly recommend turning them on right now because it is your best way to check out the quality condition and options of the truck before seeing it in person. And if you like the video on how we do things here at Summit Auto and the upper right hand part of the screen is a subscribe button. Click that to subscribe to our YouTube channel where we upload videos of our new and used inventory each and every day here at Summit Auto. This one comes with some really nice factory 20-inch alloy rims with the chrome covers. And it has Kenda Cleaver HT tires. These are LT 275 65R20s, and they are very new. I'd say they have just about all the tread left. You can still see the little wear knobs on the top of the tire. So 95% to 100% of the tread left on those tires. Frame and underbody is an exceptionally nice clean condition. Passenger side front fender, no major dents or dings on that. You do get the halogen headlamps. Headlight lenses are nice and clear. Front bumper and lower valance are in excellent shape as well. No major dents or dings on that. And the hood is in very nice condition too. Passenger side front fender looks really good as well. And the passenger side front rim, no scuffs or scrapes. As you go down this side of the truck, take note of how clean the body is, how reflective and mirror-like the paint is. We take these HD videos so if you are far away or even if you're close by and you just cannot make the trip down but you're still interested in purchasing the vehicle, you can see the truck, hear the truck, and have confidence in the vehicle that you're looking at before you even get here. So when you do get here, there's absolutely no surprises and you can make a smart and informed buying decision from wherever you're at. And if this video helps you make that buying decision, let your salesmen know that you saw the video, enjoyed the video, and that it helped you out. Back rim is in excellent shape and the back tires are just as new as the front tires. Frame and underbody, exceptionally clean on this truck. And it's like that all the way underneath, has all the remainder of the factory exhaust. So it hasn't been altered and all the lower rockers and cab corners are in great shape. Has yet a motor, painted step bars, those are in really nice condition as well. And coming around to the back of the vehicle, rear bumper is in great shape. No dents or dings on that. It does have the full towing package which includes the receiver hitch, four pin and seven pin wiring. Tailgate is in very nice condition as well. It does have a backup camera. Tailgate comes down like so. Has a bed mat. And the bed's in pretty nice condition. Little bit of light duty usage. Looks like they might have had some dirt bikes that they were hauling around in this. Tailgate shuts nice and solidly. And coming around to the driver's side, just as clean as that passenger's side. No dents or dings on the box. And for full disclosure, this back rim, excellent condition as well. Rest of the side of the truck looks really good. Does have the telescopic tow mirrors. Heated mirrors, directional signals, they telescope out like so. They also fold in like that. Now these are manual power out, or manual telescope, manual fold in. Inside you get the gray vinyl interior. Kind of feels like leather, but it's the vinyl for the XL package. You get the heavy duty rubber floors. Auto headlamps, tilt steering wheel, power windows, power locks and power mirrors. Little off inside. Take a look at the miles and the radio and everything that this truck has to offer on the interior. You can see that this one has 28,131 miles. You get a digital speedometer there. Instrument cluster is very nice and clean. You get cruise controls and information center controls on there. And the steering wheel is in excellent shape. Six speed automatic transmission with the optional tap shift. You do get AM FM radio on here. It does have a CD player as well. And turned out four wheel drive.  You do get an Augs line in. Comes with two 12 volt power points. Flooring and passenger side seat are in excellent condition. No rips or tears on there. The headliner is in really nice shape as well. It's very clean inside this truck. I don't think it's ever been smoked in. You get six upfitter switches right there. And you get map lights up there as well. We'll take a quick look at the back seats. And then we'll start it up and check out under the hood. Back seats just as clean as front seats. No rips or tears back here. It does have the latch child safety system for any child car seats you may have. Excellent condition. And these seats do fold up. You get a very nice flat floor back here. Those seats lock into place when you fold them up. And to get them down you just go like that. Side curtain airbags. Child safety locks on the back doors. And the bottoms of the doors. No corrosion or anything like that. They all look really good. Of course these bodies are all aluminum. So probably wouldn't be much corrosion. If any of them at all. We'll start it right up. No check engine lights or anything like that. I would personally like to thank you for checking out the video today. And hopefully from this HD video you'll have been able to verify the quality and condition of this truck. All the way around inside. Under the hood we have the 6.7 liter power stroke diesel engine. Engine based very clean runs very smooth. Once again this truck has been fully safety and inspected by our service shop as a fresh oil and filter change. All the fluids have been checked and topped off. Has like new tires. Here's your mission sticker.  And this truck is 100% ready to go. I would highly recommend this truck from a quality and condition standpoint. Didn't really see too much wrong with it. And to see more pictures of this truck or one of other 450 new and used cars, trucks, SCVs. Mini vans, Wranglers, half tons, three quarter tons, one tons, you name it. We got to go to that website right there. www.summitauto.com Full pictures and descriptions of every single vehicle from two locations. All at www.summitauto.com. If you'd like to check out more HD videos, you can go to www.youtube.com. Or www.summitauto.com. Remember to like, subscribe, and share on this video and all the videos that you see there. Click the bell notifications. You'll get updates on the videos we do each and every day here at Summit Auto. In fact, in a second you will see a link to subscribe to our YouTube channel on the upper left. Links to more F-250 videos like this one on the upper right. This vehicle on our website on the lower left. Link to one of our latest YouTube videos on the lower right. Click those checks out and we really look forward to helping you with this Super Clean 2018. Forward F-250 Crew Cab Short Box XL Power Stroke Diesel. And Oxford White Clear Coat. Thanks again for checking out the video. Remember to like, subscribe, and share.


अखरीया से स्वेल के पागषतान ऑर लेभर पुलीसी पाकेशतान अन जर लेजीे की लेग एन फीवाग का छूँँ, लेगी पुछ़ा हो है, लेगी था अगर कि रेए च्टीम ईजिनें हर आदेदेगा च्ठी की रेवर च्टीक की पागषतानन के विउगर पिजद जो त मोदर्लीگी कीकटी। सबक्चोडए कोल मात्निग के ब्ररेटन नहीं। सबक्चोडए के थाना आप जाएिडान हो गंगिटी। कोल षिन्ँदा के बचाखा। सवरे वर आप शह़ो बेल पितु की हऽे चाहता। तुिक रहाएे थ्तिं से लिएंगने सयने च देल भी ऑरयेएँ शाथः कर क् affairs of today's ध्योल Extra के आप कोल � absurd दान्या कोल मिलामने का दिक दहाए शाखोि कोAKE मेंने वम दिपकmy Mina द्पक साज भहम 같습니다ез देपे लग तूँет आप रह मैं कुल Tina हो बहलक yarn the च 1949 N howling buckets of water up the shaft order to a tunnel driven into a hill to drain humine in either case dear students. The water had to be discharged into a stream or ditch at a level where it could flow away by gravity. अदिज at a level where it could flow away by gravity. My students the introduction of the steam pump by Thomas Savry in 1698 and the Newcomen steam engine in 1712 greatly facilitated the removal of water and enabled shafts to be made deeper, enabling more coal to be extracted. My dear students these were the developments that had begun before the industrial revolution but the adoption of John Smiton's improvements to the Newcomen engine followed by James Watt's more efficient steam engines from the 1770s reduced the fuel costs of engines making mines more profitable. We are talking about industrial revolution and we are discussing mining particularly mining of coal. Dear students the Cornish engine developed in the 1810 was much more efficient than the Watt's steam engine. Dear students as a matter of fact the coal mining was very very dangerous profession owing to the presence of fried man in many coal seams some degree of safety was provided by the safety lamp which was invented in 1816 by Sir Dewey and independently by George Stephenson. Dear students however the lamps proved a false dawn because they became unsafe very quickly and provided a weak light. My dear students the industrial revolution created a huge demand for coal to power new machines such as the steam engine in 1750 Britain was producing 5.2 million tons of coal per year. My dear students we are studying industrial revolution we are studying mining before industrial revolution or after industrial revolution and during industrial revolution Hope you have understood the topic Thank you very much indeed


Hello friends, welcome back to another how to guide here on the channel. I hope you're all doing great and for anyone new to the channel, my name is Lee, also known as Osiris. In today's guide, we are going to be covering all of the details to show you how to get the Pixie Trio, Azelf, Oxy and Mesbride in Pokémon's Brilliant Diamond and Shining Pearl. Before we get into this guide, I need to point out that this is actually post game content. So you will need to beat the Elite Four to actually go after these three Pokémon. Once you have defeated Mount Galactic at the top of Mount Coronet, you know that Azelf, Oxy and Mesbride are free and they return back to their respective temples on each of the respected lakes around the Sinnoh region. Now to go out and get them, all you need to do and is pretty simple is just visit each of these lakes. These are all locations that we've been to in the game. And as this is post game content, these are all locations that we've already visited in the main story gameplay. I just want to mention that this guide is about the Pixie Trio, but the main kind of bulk of the guide is about the best and easiest way to catch Mesbride, which is a Roman Pokémon. So there are timestamps on the video. So if you've already got Azelf and Oxy and you're only interested in the Mesbride part of this guide and how to use my method to get it very easily, then just skip across to that on the video. And I hope you find it useful. So we'll start this guide with Azelf because it gets harder as we go through this. The first two are going to be pretty straightforward. Azelf and Oxy Azelf is located in Lake Valar, which you will need to get to via Veilstone City. So you can visit Veilstone City if you don't know the way there. And you can follow my guide down Route 214. And this will take you to Lake Valar, Lakefront. And then on the lake, you just need to surf and head over to the temple. Once you're inside the temple, you can then encounter Azelf and then you can capture it. Now you can save it in front of Azelf if you want to. In case the encounter goes wrong and then you can reset the game rather than having to beat the Elite Four again to respawn Azelf. Now in my case, I'm just going to run from Azelf in this guide here today because I do plan on either soft resetting for it or resetting for it for better IVs.  Next, we'll move on to Uxie and Uxie is located in Lake Acuity and you can access Lake Acuity from Snow Point City. So you want to head up to Snow Point, then you exit the town as you would onto Route 217 and this will lead you to Lake Acuity. It's pretty much straightforward as you would do the same with Azelf. You need to surf across the lake. You'll enter the temple and inside is Uxie. Again, for the purposes of this guide, I'm just running away from Uxie. I will and have to now go after the Elite Four to respawn these Pokemon. I would like to get them in either their shiny forms or with very strong IV spreads. So this takes us to the third and final pixie of the trio and that is Mesbrite. Mesbrite is located in Lake Varity and you can access this from Twinleaf Town, your hometown. So you're very well aware of this lake. It is pretty close to Twinleaf. If you exit Twinleaf, you can take a left here and this will take you to Lake Varity where Mesbrite is located. But unlike Azelf and Uxie, when you encounter Mesbrite, you can't actually engage in the battle because it just flees from the battle and then it begins to roam around the Sinnoh Region. Then this is where the problem starts. So the first thing to do to be able to track where Mesbrite is roaming around the Sinnoh Region, you're going to need a bit of Poker Tech for your Poker Tech watch. So what we need to do is head over to Jubilife City. You'll be able to get this Poker Tech item in the post game once you complete the Elite Four and you just need to visit the Poker Tech building here and once you're inside, you speak to the President and he will give you the Poker Tech tracker. Now this is, as you can see when we open it, it will have a little sprite that moves around the map. It will move when you move. So if you fly to the area where the little sprite is or where Mesbrite is, then it will move to a different area. So you have to use a little bit of strategy to be able to catch it. The other issue is once you do encounter Mesbrite, it is just going to normally flee from the battle. So it's very difficult to actually keep it in the battle. So we're going to approach that in a moment. Looking through what we have available in the Sinnoh Region as trappers. There is one trapper available in the Sinnoh Region and that is Wobbuffet. Now Wobbuffet is a Pokémon radar only Pokémon. So you can only catch it with the Pokémon radar and chaining. So you're going to need the radar to get this to get the radar. We're going to have to have our Poker Dex complete. Now, once you have the Poker Dex complete, you have 150 Pokémon. You don't need to catch these Pokémon. You only need to see 150 Pokémon from the region. Now we've seen the Pixie Trail, our Poker Dex is complete. So we can visit Professor Rohan. We get a nice trip from Professor Oak as well. And as a gift, Professor Rohan gives us the Poker Radar. Now with the Poker Radar in hand, we can now head over to Lake Acuity. Now it is worth noting that you can go to Lake Valar to pick up Wobbuffet in the same manner with the Poker Radar, although it will be a much lower level and you kind of need that higher level if you're going to use it against one of these legendary Roman Pokémon. If we head to Lake Acuity, where we picked up Oxy earlier, you can head to the lake. And if you surf across the lake, you'll come down to the bottom right-hand corner where there is a patch of grass. And it's in this grass is where we want to use the Poker Radar. And you just have to kind of go over and over until you get lucky with the Wobbuffet spawn. So we eventually, it takes us about 15, maybe 15 attempts to get the Wobbuffet in this situation. But we do finally get it. Level 38, which is pretty good. Not brilliant, but it will do a job for us. So once we've got the Wobbuffet, now is the time that we can go after Mesprite. Now, the best place personally that I would probably use to kind of trap and pin Mesprite on the map is by going to the Valley Wind Works. But between the Valley Wind Works, you're going to have two areas, a nice large areas of grass where you can run around and get these sprites if they are in that area. And it also is between two areas between Route 205 and the Valley Wind Works. So you can run between the two very quickly and then you can change where the sprite or Mesprite is roaming around on the map. So you can track it down really quickly and then hopefully get it in the area where you're not changing area and then just have the encounter and then trap it with Wobbuffet is the idea and then hopefully catch it. So here we go. As you can see, we are at the Valley Wind Works here and we're just literally running in between this and Route 205. The Mesprite sprite on the Poke app is moving around every time we change our area. So it's literally just a case of moving from one area to the next until that sprite is in the same location as you are. And as you see, once we are in this location here, it is finally in the same location as us. So all we need to do is then run around in the grassy areas and try and encounter it. Now don't have a max repel on or any sort of repel because it will stop you getting the encounter. Or at least that's what I've experienced so far even if I've had a Pokemon a lower level than the legendary. It has prevented me from catching it. And it was only when the repel wore off that I was able to encounter it. So you might have to put up with a few encounters of just random wild Pokemon in these areas before you do get the encounter. But don't worry too much because the Roman Pokemon shouldn't move out of the area unless you change the route that you're on. So after a little hunting around in this area where it is, we do finally get the encounter with it and we are able to trap it with War Buffet. And the nice thing about War Buffet is it only has options of counter and miracle where you're going to be able to return double damage onto the Pokemon. And then that gets it pretty low for you to then just chuck a copious amounts of Ultra Balls or whatever kind of Pokeball that you want to do until you potentially catch it. So here we go. And we do get very fortunate in this one and managed to nab Mess Sprite in an Ultra Ball. And they did talk about trying to get as elf and Uxie is either Shiny Sprite or with their IVs. But with the Roman Pokemon, it's so much more difficult right now, especially at the start of the game and we don't know really too much about how the RNG works for Brilliant Diamond and Shining Pearl. It's going to be a lot easier just to grab this Pokemon now and have it for the Pokédex. So hopefully this method is helpful for you. So with the Roman Pokemon in the Senor region, you're going to get a couple of them. We'll be doing a guide on the other Roman Pokemon that we're going to experience very soon and using the same sort of method. So what you want to do is make sure that you've got the Pokédex complete. So you get the Poké Radar, go grab yourself a War Buffet and then once you've got the Poké Tech app on your Poké Tech watch, you're going to be able to track it, come to the Valley Windworks, just go between the two different routes and then you are going to encounter it. And when you do, it's not going to be able to flee. So you're going to be able to wear it down a little bit and then just throw Pokéballs or whatever at it until you're able to catch it. So I do feel like this is the best method to catch the Roman Pokemon right now. If you've got your own method, do leave it down in the description. I love hearing about other people's experiences and what they use to try and get these Roman Pokemon that are a little bit of a headache at times to get. So that wraps up this guide, my friends. I hope you have found it useful. Thank you so much for tuning in. If you have found it useful as always, please drop a like on the video. It does really go a long way to help the channel. And if you have enjoyed the content and you'd like to see more of this content, do consider subscribing to the channel and hit that notification bell because as I've been saying, in our Brilliant Diamond in Shining Pearl content, so far we have a bought load on the way. So if you don't want to miss any of that, make sure you hit that subscribe button and I will see you all for the next one. So until then, friends, take care and bye-bye. Friends, if you have enjoyed today's video, make sure you do check out both of these Brilliant Diamond and Shining Pearl guides that are already up on the channel. And as I've mentioned, this is only the start of the coverage for these brand new titles since they've dropped. Also, if you are new to the channel, make sure you check out any competitive content. We do a lot of VGC content here on the channel as well as doing live streams and Nuzlocke. So it'd be great to have you join the community. We have a community discord as well that you can get involved with. But at the base of it, thank you so much for checking the videos out. And if you do check any of the other content out, I hope you enjoy it.


gosh! I quit! I quit this job! Hey, Bolo Buddies, thanks for watching. Alright, we are just gonna start this video out with a big whopping wow. Yes, this is gonna be a wow moment. This Bolo is huge and wait until you hear the story. It's even better. Thank you for being here. Thank you for watching. My name is Courtney also known as Bolo Buddies and this is my Facebook group. I posted share your best August Bolo and the members of the group, they delivered and you guys are gonna see some big money Bolo's in this video. I'm gonna tell you where they got it, what they paid for it, and what it sold for. This first one, like I said, wow. And it comes from Farm Girl Scavenger Noel. This is her YouTube channel. If you're not following her, I suggest you go down right now to the description and subscribe to her because her YouTube channel is a wealth of knowledge. She is a mega Bolo Finder. She said, I found this bracelet while helping a friend clean out an abandoned storage unit. They wanted the furniture and I got free pick of anything else. I took a bit of, I'm sorry, it took a bit of research and I priced it high. I had many messages from people who knew the maker and finally one of them offered me $2,100. Yes, $2,100. Which she accepted. They were all in for $2,319.10. That paid to have it shipped two day UPS. Yesterday the buyer messaged me and said they were so happy and they thanked me. She said, oh my heart. It is a vintage 1950s art Louis cocktail sterling turquoise cuff bracelet. Look at it. Just look at it. Also acquired in a free abandoned storage unit. This is also from Farm Girl Scavenger Noel. It was gross and dirty. I washed it by hand in the sink and let it dry. Fluffed it up, took a small flat iron. Wow, she really got crazy with this. Curling iron to the satin ribbon and there you have it. It sold for $44.99 full price and they were all in for $55.88. Buy the weird stuff or get it for free. Mostly have the open mindness to see the diamond in the rough and make it sparkle. This is awesome. It is a vintage 70s A&W Wuppet, Weepoo, Weeple, Whoopie. What is happening? Orange Googly Eye Fuzzy Pom Pom Soda Advertising. Alright, what did she call it? She called it a Wuppet, a Weeple, Whoopie. Did she make these words up or is this what this thing is called? Wowza. Somebody said, I have some of these somewhere. Time to dig. I bought a toy lot in an online auction of a mini My Little Pony, a square, I can't say this word, esquestrian, esquestrian, I forget it, girls for $1.27. I can't say it. I just, I'm not even gonna try it. esquestrian. Did I say it? Equestria. Equestria? Maybe it's not the word I'm thinking of. Or maybe they have it spelled wrong. I don't know what's happening. But anyway, it sold for $36. But to my surprise, there was a belt buckle in the lot. I didn't even know about that and sold it for $110. What a happy surprise. So she bought some toys and this buckle was in it and she sold it for $110. Berry, Kieselstein, Chord, Silver, Celestrial. Gosh, I quit. I quit this job. Sun Belt Buckle. Sorry guys. Another MyPetMonsterBolo found in a free box at a local thrift store and listed for $159 on eBay. It sold for best offer of $130 within 24 hours. If you find these with the cuffs or the cuffs themselves for any MyPetMonster, that's a cha-ching. So vintage MyPetMonster Yplit Amtoy 1987 plush. There it is. I have never seen him. He is funny looking. Piece of scrap. Bolo Buddies member. Here's her YouTube channel. Another awesome clothing Bolo. Let's see. Paid $375 at the Goodwill. Sold for $139 shipped on Mercari. It's reverse weave champion sweatshirt. Yes, some champion items go for big money. Another person who has sold a lot of champion items that sold for big money is the Cha-ching King. If you're not following him, he is fantastic. He also has a lot of videos for people who are beginners learning how to sell on eBay like tutorials. Check out the Cha-ching King. This is his YouTube channel and I'll link him down below as well. So champion reverse weave sweatshirt. University of Michigan. Pull over large vintage and piece of scrap is awesome as well and she will be linked down below. This one comes from Bolo Buddies member God Junk in our trunk and she is a moderator of the Facebook group. So go over to her YouTube channel, subscribe to her and tell her thank you because I will tell you this Facebook group is massive and it is a lot of work and she is fantastic and her what sold videos you are definitely going to learn. Purchase the pile of jewelry at a yard sale for $20. Costs far less than a dollar per piece. These were one of three pairs of Christian Dior clip-on earrings. In the purchase, they sold for a best offer of $59.41 plus international shipping. The other two pairs have sold for comparable amounts all sold within a week of listing. Christian Dior clip-on earrings, gold-toned paved crystal half hoop wedding vintage and that's what they look like. I am a newbie here and this is my best sale ever. I found this at a local thrift shop for $5. Oh my goodness. For $5.99, started the auction at $229 after searching worth worth point and my first two offers were $250 and $400. I knew I had something but not this much. It sold on auction for $1,518. Whoo! And the buyer has paid. Congratulations. That is awesome. It's a McCarty Pottery Vintage Groose G-R-O-U-S-E Bird Marigold. Wow. That's amazing. Hopefully three is a charm since I have tried and failed to list this twice before. I'm not tech savvy at all.  The kind you get in the gun ball machine, I paid for $4 for the bag of $17. I split them up into six slots and they sold to one buyer for a total of $85 in less than two weeks and she bought them at the Goodwill. Okay, let's see what we got here. I'm really going to have to get close. Vintage rubber super balls, bouncy balls, abstract colors, geometric. Okay, you guys, they're vintage bouncy balls. They're bouncy balls. Get out of town. Bouncy balls. I think I have some bouncy balls in my money pile. I do. I think I do. This one comes from The Quiet Thrifter and she is also a Bolo Buddies member and I have featured her store a couple times on the channel where I go in and do a deep dive into her sold specifically because she is a Bolo Finder and she sells really cool stuff that I don't buy. So type in Bolo Buddies, The Quiet Thrifter and you can find those videos. She said, I bought this fun chicken button art at Goodwill for $6.99. At the time, I just thought it was adorable and I plan to put it in my vendor booth. When I started researching, I discovered that this is a piece done by a well-known artist and her pieces sell in the hundreds. I listed it on eBay and it sold within a month for full asking price of $375 plus shipping. It is merry teeter button art. Even the big chicken has to deliver the eggs. 2003. This one also comes from The Quiet Thrifter. I bought this adorable teapot at the Salvation Army for $9.78. I couldn't believe it wasn't damaged. It took about a month to sell and I took a best offer of $99 and the buyer paid shipping. It's a rare 1996 Royal Albert Old Country Roses Paul Cardew Garden Gnome Teapot. And we've got one more from The Quiet Thrifter. I found this vintage esprit. I believe it's pronounced esprit. That's correct. Now I only know that because that was around when I was kind of in that era or that age group that was wearing this brand. So yes, a spree. Many canvas tote in a free box. Being an 80s lady myself, it was a blast from the past for sure. I listed it high and sold it in a few days for $65 for full asking price and buyer paid shipping. So it's a little canvas bag. I normally wait until the end of the month, but I sold these so fast and used go wait, hold on and use go just as high. Oh, okay. So this one is new with tags, but they're saying that the used items can go just as high. $50 each times four with one left picked up in a palette last year at about $3 each. Collars and Co. Dress collar polo shirt. Men's 2XL Black. There you have it. Huh. Never heard of that brand. So she sold four of them for $50 each. Nina's Jewels. This one comes from Nina's Jewels. She is also a BoloBuddies member and this is her YouTube channel. She'll be linked down below. Paid $1 for this at a thrift store. It is a quilt square of the month pattern set that creates a complete quilt. They are sold as loose leaf pages, one quilt square per page, and someone put each page in a sleeve protector and binder. Making it hard to see what it was. I researched this brand and a full quilt pattern set sells for around $90. We sold ours for a best offer of $95, $98 within a couple weeks of listing. Homestead Hearth Civil War Tribute Quilt Pattern Block of the Month program. Who is that? Wow. Nice pickup. This one comes from BoloBuddies member YouTube channel. I'm a resell it and this is what his YouTube channel looks like. He is a BoloFinder. Definitely check him out. I bought this from a flea market in Vegas and paid $15. I bought a few other car accessories from that vendor and this was the first to sell. It took about a month to sell and I got $3.75 with free shipping. Keep an eye out for original car audio equipment. $374.95. 2014 Ford F-150 Raptor Dash radio information. I'd be looking at that like that. What is that? My husband would be like, I know what that is.  Purchase this married set for $30 at an estate sale. Come home and listed it. Three hours later, I accepted a best offer of $480. It was originally listed for $5.50. Vintage Traffari Egyptian Rival Squash Blossom Turquoise Gold Tone Necklace Set. Wow. Beautiful. I grabbed this ceramic Precious Moments Ornament in a box at the Goodwill Bin's last month. Half off day, so maybe $0.30 into it. $0.30 into it. I didn't think it would be worth much but looked up comps when I got home and was very surprised. I listed it for $49 and sold today on Mercari for $40 plus shipping. Precious Moments 2020, Baby's First Christmas. Baby's First Christmas. I know so many of you are like, why would I pick up Baby's First Christmas from years in the past? Well, because people break them and they're very sentimental to them and they want a replacement and people buy them and they will pay up for them. So vintage, discontinued, retired ornaments, Baby's First Christmas, First Birthday, those different things, they do sell. Definitely look them up. On my way to the checkout at the Goodwill Bin's half off day, I grabbed this bag thinking it was related to Magic the Gathering. When I got home, I found out it was the Magic Quest. I couldn't find much information on them and not many comps. So I was going to list to $8.99 each but I saw one high comp so I decided at $20 each. I have $14. I sold one in two hours. I sold four, edit, I sold four in two hours. So I raised the price and we'll see what happens. Magic Quest Ice Arrow Ruin of Achieving. $20 each. Four of them in two hours and $20 each. So I don't know what they raised the price to but I probably would have done the same. Found at the Goodwill, paid $7.99 sold for $85 plus shipping. It sold five minutes after posting. Rare RSVLTS, the Roosevelt's Button Up Shirt Short Sleeve Men's Large Black. And then it says 24K dot dot dot. So I don't know what the rest of it is. Never heard of that brand. It's obviously a Bolo if it sold in five minutes after listing. I purchased this brooch in a lot of jewelry from a garage sale for a dollar. So I have a best at best 10 cents into it sold on auction for $48.70. It is a Florensa Vintage Topaz Rhinestone and Pearl Gold Tone Brooch Pen Victorian. And this is what it looks like. Bought for $9.99 at a thrift store. Sold in a week. Best offer of 180 plus shipping. It's a vintage cultured pearl display lifecycle oyster shell shadow box frame Japan. Huh. This is what it looks like. Bought for $6.99 and sold in a day for asking of $99.99 plus shipping. I only buy camouflage car heart or double knee. They usually always go quick. Car heart, real tree, camo, jeans, vintage, dungary fit. There you go. Hi, Courtney. This month I sold a Jonathan Outer Poppers Jar. It is only about six inches high. It's sold for $493 on eBay. I paid $5 at a flea market. Thanks for all your videos. My eBay store is Fortune 88. I do not have a YouTube channel. And it's a Jonathan Outer or Adler. I'm sorry, Poppers canister jar red and white. And this is what it looks like. Bought this rare 2011 eastbound and down Kenny, Kenny Powers, I almost said Kenny Rogers, Kenny Powers bobblehead at a local Goodwill for $3.29. Started the auction price at $49.99 and sold for $51. Not a huge sale, but a quick bread and butter sale. Keep an eye out for this rare bobblehead worth more in the box. Eastbound and down Kenny Powers riding jet ski bobblehead. Very rare. This is what it looks like. Garage sale, 25 cents, best offer of 800. Garage sale, 25 cents, best offer of 800. Yeah, I just said that. It is an unpunched box of 1966 Tops Green Hornet sticker lot. New old stock. Unbelievable. Watch for more videos. There's going to be quite a few this month. August has been good to you all. Congratulations on your sales. Thank you all so much for sharing. I appreciate it very much. Thanks for being here. Thanks for watching. Be sure to leave me a comment down below and let me know what was your favorite Bolo. Thanks for watching.


T. F. N. N. Headline news updates. Good morning folks. Steve Rhodes coming to you live from the shores of a pleasant Delray Beach, Florida. This year 11 a.m. update and we've got a slightly mixed bag out there. The slightly mixed comes from the Dow down to 18 points. The other U. S. Indices trading to the upside S&P's up 13. Nasdaq 192. Russell's up 18. Some eyes are up one in 710 percent 77 points there. Trendy's up 101. You've got gold trading up 14 bucks. Silver's up 23 cents like we could up 15 pennies. Natural gas is basically flatten the 30 year treasury's up 21 ticks printed out 119.14. Let's figure out what all that means by looking at that nine panel market update chart. We begin upper left hand corner of the ES mini no top in place out here. Praise trade above the top of its daily profile out there. It remains bullish. It will remain bullish, especially with the spot bulletinics trading below its 50 day exponential average. The 50 day is at 13 84. The spot VIX is trading right now at 1345. We take a look at the NQ. The NQ does have a a roadsman dominicator top that would be negated with a close above 18 040 25. We're 17995 right now. U. S. Dollar index pulled back to test support. That's the bottom of its daily profile. That was at 103 66 that pull back to support led gold to test resistance atop of its daily profile. And that's up at the level of 78 43 price didn't close above it yesterday and the day before, but we can see a little bit of a trendline resistance level that starts with the high from November 30 and then you can see the high from November 30 and then you can see the high from November 30 and then you can see the high from November 30 and then you can see the high from November 30 and then you can see the high from November 30 and then you start with the high from November 30 you then use that next high out here, November 29 and you can see. That's where prices trading into even. We get above that. There's still some battles in those descending trendline resistance areas up above. If we take a look at natural gas If we close above. The viewpoint the viewpoint here will be the trading session of February We get a small A to B equal CD pattern to the upside. That initial price projection would be at a buck 95 or so. And the 30 year treasury just continues its consolidation with insiders daily profile. Support in the range of 117, 21 to 118, even Stephen and your resistance levels at 1, 19, 22. Folks, please stay tuned for the Trader Z show. We've got to start for Thursday. Please have a terrific one. Thanks for joining us. We'll look forward to speaking with you again soon. Take care.