Sultan’s amnesty therapy: Playing hand of Esau, voice of Jacob

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AFTER routing the Fulani, al-Kanemi returned Mai Dunoma to his domain. The  siege continued until after the death of Uthman Dan Fodio in 1817.

By 1830, some terms of truce was declared between Sokoto and Kukawa in the 13th century. The prowess of Borno extended to the port of Kabara near Timbuktu, where currently, Islamic groups were recently expunged by the French and allied forces. Borno  had  made efforts to expand its  purist Islamic  norms  to the other parts of Nigeria or the Northern hemisphere. For instance, in the autumn of 1825, Bornu army’s attempt to take over Kano was repelled by 124,000 Fulani soldiers, half of the number of soldiers deployed by Alaafin of Oyo to safeguard Yoruba territory almost a century earlier.

The Borno army captured the Bauchi flag, while the Fulani soldiers also captured silver timbre. Realising the balance of forces, peace accord was signed at around the time the  Nigerian nation began to emerge. In all the ancient battles, the Shuwa Arabs supported the El Kanemi who is known to be the direct descendant of the Holy Prophet Mohammed (SAS), through his  mother. There are historical reasons  to suggest that the uprising may continue to receive unprecedented support from unlikely quarters  in the Middle-East. The break-up of Boko Haram into  factions appear to reflect the old rivalry between the North West and the North East which has been explained earlier.

It now appears that at least three extremist groups, the Ansarul Muslimina Fi Biladis Sudan, Boko Haram (Jamaa Ahlal-suunah Li-dawa wa al-Jihad) and other fringe less known Islamic groups have emerged in the North, each representing varying ideologies of Islam. In Zaria lay the prominence of the Shiite which mystical root is Iran. There is now the obvious fear that apart from the on-going confrontation with the state, intra-Islam insurgence, based on ideological cleavages, like in the case of  Pakistan and Iraq is not unlikely in the future. This portend serious danger for the conservative caliphate which has been holding on to power since 1804 to the disadvantage of the poor, impoverished masses.

We should recollect that in 1981, the Maitasine group re-launched its own mode of Islam which was crushed by the government of Alhaji Shehu Shagari. With this kind of history, there has not been any known time in history that the North East fully submitted itself to the overall influence of the modern Nigerian state. During my last visit in 1995 to Maiduguri, a prominent Kanuri politician told me that there would be peace in the North East as long as their son the late Gen Sani Abacha, remained in power.

Abacha himself tried to re-enact the rivalry between the North East and the North West using the then Sultan of Sokoto, Alhaji Dasuki as a pun.  No doubt, apart from wearing down the psychology of the Nigerian armed forces, which is one  major goal guerilla movements all over the world strive to achieve, the Islamic movement does not seem to draw enough harsh, visible resentment from locals in territories where it has been most active.

Viewed critically, Boko Haram is a radical, revolutionary Islamic movement that is questioning orthodox political and economic traditions in Nigeria but which is most proclaimed in the North where political leaders literally feed on the misery of the people.

Today, Boko Haram appears to be exploring the deep-seated poverty in the North, the public distrust of the authorities and the ethnic cleavages  in Nigeria to strengthen its recruitment base. Ab initio, the group may have started as a front for politicians seeking political power, the reality now is that it has assumed the status of a cultural and religious movement capable of drawing sympathy from an angry and disenchanted Northern Muslim audience, and of course with great potentials of drumming huge support from millions of angry and hungry people spread across the Maghreb region where the exclusion from economic and political contest has been their lot.

THERE have been harsh criticisms of the group for its campaign of violence and blood, with some describing the group as a bunch of anarchists. These criticisms sometimes come with blind rage that it often makes constructive engagement difficult to conceive and suggesting that a solution would only come when the group has been exterminated.

To me, the group appears to be genuinely driven by the Philosophy of an Islamic theocratic state, if that was not its initial intension; it has nevertheless assumed this status. The group is ferociously committed to overthrowing the government in all the territories where its influence is strong enough. Though the group wants the Islamisation of the entire country, this should not appear strange.

This in itself was the kernel principles of Uthman Dan Fadio and his successor, the Sarduana of Sokoto,  Sir Ahmadu Bello. However, it appears Boko Haram is making this call as a tactical demand, with the hope of negotiating from a higher stake with the Nigerian state. It also hopes to use this slogan to draw support from pockets of fundamentalists in Southern Nigeria.

One of the misconceptions is the puerile argument that Boko Haram came as a result of protest over the temporary shift of power from the North. Self-seeking Northern politicians, for their parochial interests, would want to promote this point. However, this is not totally correct. The rise in Islamic fundamentalism in the North East predated President Jonathan’s rise to power.

The fact is that Boko Haram is repository of elements that genuinely want Sharia introduced in Nigeria, or at least a territory carved out for them to practice Sharia within or outside Nigeria. It is not unlikely, however, that the group enjoys the support of some Northern elements that see the group as a viable weapon for political harassment of the Presidency.

But, in a broad sense, the Hausa-Fulani ruling elite see Boko Haram as a serious threat, first as a challenge to the Sokoto caliphate. They fear Boko Haram has become a rendezvous for disenchanted poor, a bold spit in the face of the North’s parochial, oppressive and undignified style of leadership which continues to  impoverish its own population. Added to all this is the fact that the years of military rule led to the collapse of law enforcement institutions and the lack of trust in them.

Lawlessness and lack of care for the ordinary people usually lead to violence and public disorder. Military regimes left a terrible legacy that the civilian administration has done little to correct, a culture of viewing the people with disdain, especially by armed personnel, reckless killings of innocent people without authority sanction of the law enforcement agents responsible and the rise of state-sponsored armed cult groups in academic institutions.

Generals Ibrahim Babangida and Sani Abacha should be held responsible for this. People started believing that justice is quicker when a victim resorts to self –help.

What should be done? The current arrogant posture of state and power will not resolve this crisis. We need honest and meaningful approach to stopping the senseless killings and the thickening air of uncertainty that makes us to dangerously hold our breath, not knowing when the next stream of blood will flow.

To save the unending human carnage, this is the time to enter into genuine, constructive dialogue with Boko Haram. Are we not astonished that the elite from the core-North has been calling on the FG to dialogue with the group?

This must involve giving concession for the right of the group to participate in democratic elections. This may sound awkward, but an Islamic Party controlling a part of the country should not be seen as anti-thetical to democracy, once the party enjoys the full support of the majority of the population.

This must not be limited to Boko Haram alone, the siege mentality that defines national party politics and the electoral process in a plural society must vanish. Locals, ethnic groups, environmental, social movements and other groups that seek political power driven by particular interests, either ethnic or religious, must be allowed to register their political parties and contest in their own area of cultural jurisdiction.

We should learn from other states. After several years of bloody confrontations, Egypt had no option than to allow the Muslim Brotherhood to seek political power through the electoral contest. The government should conduct an honest referendum in the North East and North West: Do the people want Sharia or Not.?

The second solution is to decentralise the security structure and unburden the Presidency. Let President Goodluck Jonathan have less to trouble his valued head with: State and community police, regional military commands, regional democratic and social institutions.

Thirdly, the troubled states should announce amnesty, but this must be backed with meeting the contending powers at least half-way. There should also be a policy to retrieve all weapons in the hands of non-state actors across the country.

This should be the condition for the amnesty. States and local governments should run a data base of all residents. A lot of Northern leaders criticise the government for inactivity but they are scared stiff of applying the effective stop-break to the state of blood. They do not want the country to be restructured but are rather contended with keeping the rot to their own short-sighted advantage.

I ask, why should these demands offend others when our experience in the past 100 years has seen us squelching through blood, war and endless strife? The country is floundering. We must act fast.

Dr. TONY NWAEZEIGWE , is a snr reseacher fellow at the Institute of African Studies, UNN.

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