Preamble
In a deeply thoughtful poetic out stanza, an Arab poet coined some philosophical wordings that have since remained axiomatic by all standards for people who can reason and draw the best lesson from the advantages of their reasoning. The wordings partly go thus:
“We persistently blame our era for the calamities afflicting us when the only blame ascribable to our era is actually our own misdemeanour…….”
Prompted by the news of another massacre last Sunday allegedly committed by the vandals called Boko Haram inside a Mosque in Kondoga, Borno State, where 44 civilians were reportedly killed in cold blood and yet another attack on the security forces in Bama leading to the death of 12 soldiers and seven policemen, this column, (The Message) quickly dusted its archive once again in search of facts about the wreath of thorns that littered our way to this stage of our common journey as a nation. And no document came more handy than a lecture delivered by His Eminence, Dr. Muhammad Sa‘ad Abubakar, the Sultan of Sokoto at Harvard University, the United States on October 3, 2011.
The title of the 33-page lecture which had once been fully analysed in this column under the topic ‘A voice from Harvard’ was ‘Islam and Peace Building in West Africa’. In that lecture, His Eminence enumerated the causes and effects of violent crises in the West African sub region with particular reference to Nigeria. He blamed such crises on three major issues: (1) political struggle for supremacy between the elite and the poor masses (2) bad governance on the part of the ruling class and (3) primordial ethno-religious sentiments. The most prominent of these three issues according to him is bad governance which engenders corruption, joblessness, poverty, exploitation, suspicion and general bitterness in the land.
Observation
Looking at the situation of Nigeria as a nation abundantly blessed with enormous wealth, one will surely find a puzzling irony in the fact that some citizens of such a nation can be paid a paltry sum of N5000 by some agents of Satan to kill innocent people mercilessly and burn their property with impunity as in the case of Boko Haram. Also, the abysmal level of penury and squalor in the land seems to be a sharp contradiction of what Nigeria ought to be as against what she currently is vis a vis her wealth especially as the so-called ruling class lives in extravagant affluence while the masses live in abject poverty. There are many questions on this hopeless situation to which His Eminence’s lecture had proffered solution since 2011. The summary of the lecture is that no smoke can be found where there is no fire. However, while the Federal Government and its agencies focus on the effect of violence, His Eminence believes that it is only by tracing the root cause of our calamities that we can find a permanent solution to them.
Excerpts from the lecture
“….Many people (outside our country) consider Nigeria as a theatre of absurd conflicts and interminable crises. They may be justified in holding this view; with the Jos crises festering for years, with post-election violence and suicide – bombings, it is difficult to think otherwise. When we consider Nigeria’s population of about 150 million, half the population of West Africa; its over 250 ethnic and language groups; its regional and geo-political configurations; its landmass and its diversity in religion and culture; we may be constrained to reach a different conclusion. Nigeria may, after all, be a paragon of stability which, as God Almighty has willed, shall undergo all the trials allotted it early enough in its national history”.
“But in all fairness, systemic ethno-political and religious crises, like the ones we have witnessed in recent years, do not have a long history in Nigeria. They all began in the late 1980s, following the intense competition for power and influence especially among the western educated elite; the Kafanchan crisis of 1987, in Southern Kaduna, was quickly followed by the Zangon Kataf and other crises; all in the same vicinity. The democratic dispensation, which began in 1999 also came with its set of problems, the most visible being the Shari’ah Crisis and the First Jos Crisis which led to the declaration of state of emergency in Plateau State”.
But these crises, varied as they were, reveal the multi-dimensional nature of Nigeria as a political entity. We witness the primacy of politics in almost all these conflicts. In the struggle for power and political supremacy, politicians exercise no restraint in aggravating the socio-religious and ethnic cleavages, which characterize the geo-politics of the Nigerian state. It should not be forgotten that the Second Jos Crisis of November 2008 was also ignited by a botched Chairmanship election in Jos North Local Government”.
Second Dimension
“The second dimension to these crises, especially in Kaduna and Plateau States, is the indigene/settler dichotomy, which is yet to be addressed properly by the Nigerian State. Many ethnic groups in these conflict areas see the other ethnic groups as foreigners who should not enjoy the full rights of bona fide residents. Most of these disenfranchised Nigerians also happen to be Muslims. However, those who oppose this dichotomy argue that these so-called settlers had spent more than two hundred years in the areas they reside. Moreover, as Nigerian Citizens, they have the full right to reside wherever they wish and pursue their legitimate business without let or hindrance. After all, they cannot be settlers in their own country”.
Third Dimension
“The third dimension of Nigeria’s ethno-religious crises is their potential to become a systematic national crisis. When a person is killed in any of the areas of conflict, his co-religionists, especially in the cities react violently and begin to kill anyone they think is related to him. This often triggers further reprisals in other parts of the country where victims come from. It took a lot of efforts by the Nigeria Inter-Religious Council [NIREC] which I co-chair, and other state authorities, to treat each crisis independently and reduce the risk of systemic reprisals”.
Fourth Dimension
“The fourth dimension of Nigeria’s crises is poor leadership and the bad governance usually associated with its management. Many of those charged with authority in the states where these conflicts occur are also parties to the crises. They make feeble efforts to control the violence and do so only when much of the damage has been done…”
Governance
“….The issue of poor leadership and bad governance also explains how the Boko Haram movement has been able to transform itself from a small Hijrah group in Yobe State, escaping from the uncertainties and contradictions of the Nigerian State, to a militant movement able to wreak havoc and destruction once provoked. Those in authority were prepared to court the leaders of this group when it suited them and to trample on them like flies when they were no longer useful…However, the recent bombing of the United Nations Office in Abuja has introduced an international dimension to terrorist’s activities, a development, which is hitherto entirely new to Nigeria”.
The promise of dialogue
“….When I became the Sultan of Sokoto in November 2006, some of the major problems I found on ground were the after-effects of the Riots, especially in Kaduna, Jos and some parts of the North East as well as a disturbing atmosphere of mistrust, fear and hostility, especially between the leaderships of Nigeria’s two major religions: Islam and Christianity. To resolve these knotty issues we chose the path of positive engagement, which we thought would engender meaningful discourse, improve communication and understanding and change the dynamics of our operating environment to that of trust and confidence…”
“….The Nigeria Inter-Religious Council [NIREC] provided the right platform for this engagement. The Council, itself a product of Nigeria’s ethno-religious crises, was composed of 25 members each from the two religions and co-chaired by myself, in my capacity as the President-General of the Nigerian Supreme Council of Islamic Affairs, and the President of the Christian Association of Nigeria [CAN]. The approach of NIREC was simple and practical. Firstly, we affirmed the sanctity of human life, Muslim and Christian, and insisted that anybody who takes the law into his hands, regardless of the circumstances, must bear the full legal consequences of his action. You cannot believe it, but despite the frequency of these disturbances, only a few people have ever been punished for perpetrating any act of violence. The masterminds go scot-free. Secondly, while appreciating the fact that we are required to look after the interest of our co-religionists, we must pay attention to the other dimensions of our conflicts. As many were preparing to declare a religious war in Jos, for example, we laboured hard to draw attention to the other dimensions of the crisis. It was a conflict between Muslims and Christians quite alright, but it was not a conflict between Islam and Christianity. When Nigeria’s President called for a parley among stakeholders, we made bold to declare the Jos crisis a political crisis. Thirdly, we adopted a tactical approach to conflict resolution. Whenever, there is a break-out of violence, we work together to restore law and order and ask the quarrelsome questions later. We take this approach to minimise loss of life and to ensure that the crisis is contained in the primary area it occurred. Also, we devised a quarterly meeting schedule that took us to all parts of the country. It was heartening to many to see us working together and preaching peaceful co-existence and religious harmony even in areas, which never registered an ethno-religious conflict”.
Duties of NIFAA
“I must point out that it was also our view that inter-faith action should transcend conflict resolution. For it to be effective, it must affect the life of the common man. NIREC floated the Nigeria Inter-Faith Action Association [NIFAA] to take up this challenge and NIFAA has been very active in the control of the dreaded tropical disease: Malaria. We also find that we must act together to address issues related to electoral reform, good governance and anti-corruption. I am therefore glad to state that the goodwill and understanding which these activities were able to generate, have given impetus to the development of inter-faith dialogue to a new level. I always remember, with happiness, the seminar organized by the Christian Association of Nigeria [CAN] in April 2010, on ‘Knowing Your Muslim Neighbour’, where I presented a paper on the topic. The Nigerian Supreme Council for Islamic Affairs [NSCIA] gracefully reciprocated by inviting CAN members to its formal meeting in Kaduna, where the CAN representative gave a lecture on Islam in the Eyes of a Christian and both Muslim and Christian scholars, gave inspiring responses on the scriptural basis of mutual co-existence. Despite serious setbacks in recent months, many of us remain committed to this positive engagement and to the promise that dialogue offers the resolution to Nigeria’s ethno-religious crises”
Looking ahead
‘’…Understanding the multifarious nature of Nigeria’s ethno-religious crises should strengthen our resolve and determination to deploy all the energies and resources at our disposal to see to their resolution. Our inability and reluctance to take meaningful action go to challenge not only our common humanity but also our self-worth. It is, therefore, important for us to appreciate, first and foremost, the importance of consensus building within the polity, with a view to ameliorating the current state of political polarization in it. The Nigerian political class must be able to speak and understand one another as well as to develop a minimum national agenda to chart the way forward. The political class must also be able to open dialogue on a variety of national issues, including the perennial problem of power rotation and willingly enter into agreements that they can honour with dignity….”
“….Also, governance, at all levels, must translate into tangible benefits for all Nigerians, regardless of their ethnic and religious affiliation. Nigeria has the resources to make life more pleasant for its people. It is equally imperative to address the poverty problem as well as the needs of the youth population both in all the geo-political areas of the country. In a situation where over 50% of our population is jobless at less than 19 years of age, we are definitely sitting on a time bomb much deadlier than that of Boko Haram unless we take urgent action to defuse it….”
“….Furthermore, there should be renewed determination to address both the Jos and Boko Haram sectarian crises. The Federal Government must take its security responsibilities seriously by effectively containing these crises. But beyond that, a genuine dialogue must be initiated, to begin healing festering wounds and to bring genuine understanding and reconciliation amongst the entire people of Plateau State and beyond. The social dimension of the Boko Haram cannot also be resolved by mere use of force. This is the reason why I have consistently suggested dialogue and education to counteract its message, especially those aspects dealing with modern education. Millions of Muslim pupils are already outside the school system. Millions more will definitely follow if urgent intervention is not undertaken to enlighten the younger generations. And the question I have always asked is What kind of society can we build in the 21st century when our youth turn their back on Science and Technology and are unable to produce the next generation of doctors, engineers and other specializations necessary for sustaining the socio-economic development of the society?….”
Conclusion
“….Finally, we should not neglect the impact of the International environment on Nigeria’s ethno-religious crises. Happenings in the US, Iraq, Afghanistan, Norway, Netherlands, the UK and France are as current and relevant as events in Jos, Maiduguri and Abuja. We must preach international tolerance and moderation. The fight against extremist groups should never be perverted to become a fight against Islam and its doctrines. We should all remember that in the final analysis, it is not what the perpetrators of violence do that really counts. It is the actions we take, individually and collectively, that would shape the fate of humanity….”
Comment
For those who can deeply comprehend the above excerpts from His Eminence’s lecture of 2011, there can be no better choice than returning to the drawing board for a permanent solution. In no part of the world has any wound inflicted by sectarian crisis been healed in the contemporary time through the barrels of guns. Nigeria cannot be an exception. The causes of our crises are much more fundamental than their effects. And addressing the effects alone to the exclusion of the cause may be an approach too far from the solution. God save Nigeria
