Interview with the new Emir of Kano Muhammed Sanusi II (AKA Sanusi Lamido Sanusi) about the Boko Haram insurgency in northern Nigeria.
Key points made by Sanusi:
- Islam “preaches education for all adherents”.
- Marrying young Muslim girls off at a young age is actually a cultural (not Islamic) practice “that is not consistent with the teachings of the (Muslim) religion)”.
- Poverty level in northern Nigeria provides a fertile breeding ground for militancy. Says the same thing happened in the Niger Delta.
- Boko Haram insurgency must be tackled via an economic “Marshall Plan” for northern Nigeria.
- Says insurgency calmed down in Kano because of investment in infrastructure there.
- “As long as people as gainfully employed they are not likely to jump into the bandwagon of insurgency”.
A look at the rise of pentecostal African churches in England such as the Redeemed Christian Church of God and Kingsway International Christian Centre.
This is an excellent interview with Glenna Gordon who has spent much time in Kano in northern Nigeria taking photos of the locals, weddings, and other settings. Glenna is an American who takes it upon herself to photograph “ordinary” people in their local communities, away from the more sensationalist discourse about Nigeria such as Boko Haram, corruption, the Niger Delta etc.
The interview can be accessed at the link below:
|Chief of Defence Staff||Admiral Ola Sa’ad Ibrahim||Air Marshal Alex Badeh|
|Chief of Army Staff||Lt-General Azubike Ihejirika||Major-General Kenneth Tobiah Jacob Minimah|
|Chief of Air Staff||Air Marshal Alex Badeh||Air Vice Marshal Adesola Nunayon Amosu|
|Chief of Naval Staff||Vice-Admiral Dele Ezeoba||Rear-Admiral Usman Jibrin|
There has been a lot of “noise” in the Nigerian media about President Goodluck Jonathan’s supposedly controversial appointment of new military service chiefs for the army, air force, and navy.
To cut a long story short the main talking points are:
- The new heads of the army, air force, and navy appointed by President Jonathan are (respectively): Major-General Kenneth Minimah, Air-Vice Marshal Adesola Amosu, and Rear-Admiral Usman Jibrin. They replaced Lt-General Azubuike Ihejirika, Air Marshal Alex Badeh, and Vice-Admiral Dele Ezeoba (respectively). Badeh is actually still employed though. Although he was replaced as Chief of Air Staff, he was promoted to replace Admiral Ola Sa’ad Ibrahim who was also retired. Net effect = one promotion and three retirements.
- Expect the following rank promotions shortly: Badeh to Air Chief Marshal, Minimah to Lt-General, Amosu to Air Marshal, and Jibrin to Vice-Admiral. Promotions at this level of the armed forces usually require the heads of the army, air force, and navy to be three star generals (or equivalent), and the chief of defence staff to be a four star general (or equivalent). Badeh is currently equivalent to a three star general, and Minimah, Amosu, and Jibrin have two stars. Those ranks will probably change shortly.
Prior to the current appointments, the new men held the following posts:
Air Vice-Marshal Badeh – Chief of Air Staff
Major-General Minimah – Commander of the Nigerian Army Infantry Corps, Jaji.
Rear-Admiral Jibrin – Director of Training at Defence Headquarters.
Air Vice Marshal Amosu – Air Officer Commanding Tactical Air Command, Makurdi.*
*The statement announcing the new appointments by President Jonathan’s spokesman Reuben Abati actually messed up Amosu’s post by simultaneously claiming he was the head of the presidential air fleet, AND Air Officer Commanding, Tactical Air Command of the air force! Obviously Amosu could not have been in two different posts simultaneously.
People are literally foaming at the mouth with rage for a number of reasons. Namely:
- The new Chief of Army Staff Major-General Minimah is from the Niger Delta, like President Jonathan. Minimah is from Rivers State – right “next door” to the President’s home state of Bayelsa. The President is being accused of ethnic favouritism.
- Apparently over 30 (or 50 depending on who you believe) senior officers were bypassed in order to appoint Minimah. These officers will now be retired as they cannot serve under Minimah, who is junior to them.
Minimah graduated from the Nigerian Defence Academy (NDA) in 1981 as a member of the NDA’s 25th regular combatant course. Amosu is also a graduate of course 25, while Jibrin is slightly senior to Minimah and Amosu, and is a graduate of course 24. The new Chief of Defence Staff Badeh was a graduate of course 21.
What do all these references to various courses mean? The military is a hierarchical institution. It is not a hospital or manufacturing plant. When people get promoted, life does not just go on as normal. In a country like Nigeria which was under military rule for 28 years, military promotions have national security AND political implications. Heads of state have been assassinated and coups staged as a result of the mismanagement of military promotions. Therefore there is a well-established tradition that when a military officer is promoted to head any of the armed services, any officers who are senior to him are retired or removed from his operational command. This nips potential disaffection (and political crises) in the bud. It has been happening for several decades.
We do not know why President Jonathan appointed Minimah (maybe because he is a star, the best, he’s comfortable with him, he trusts him, because he’s from the Delta…). Whatever the reason, once Minimah (an officer from NDA regular course 25) got appointed to replace Ihejirika (an officer from course 18) – lots of officers from courses 19-24 had to go.
This has happened lots of times before. Several senior officers were retired to make way for Minimah’s predecessor Ihejirika! When former President Obasanjo retired Chief of Army Staff Lt-General Victor Malu (a course 3 graduate) in 2001, Obasanjo retired a lot of officers to make way for Major-General Alexander Ogomudia (also from the Delta – and four intakes below Malu) to become the new chief of army Staff. As far back as 1990 President Babangida also ignored lots of senior officers like Major-Generals Nasko, Duba, Useni, Nwachukwu, Haladu etc in order to make way for Salihu Ibrahim (who was junior to all of them) as the new chief of army staff. Lots of fine officers had to retire to make way for Ibrahim.
Military appointments in the General ranks are effectively political appointments because of the visibility and political sensitivity of such appointments. President Jonathan is currently embattled and is facing attacks on multiple fronts from his political opponents. Senior members of his political party are defecting and next year he is facing a mammoth presidential election against an opposition that is resolutely determined to get rid of him. However these overarching political events should not overstate the significance of what in most other countries would be routine military postings.
Are we really surprised that the President retired men who have been in service for over 35 years, some of whom are close to 60 years old? They had already passed the mandatory service limit of 35 years for military officers and were due for retirement any day. Their continued presence in service was at the prerogative of the President (AKA the Commander-in-Chief of the armed forces). What President Jonathan has done with these military appointments is not remarkable and is no different to what his predecessors have been doing for four decades.
You are Not Hausa, Igbo or Yoruba
Most of you reading this identify yourselves as members of an ethnic group that your great-grandparents did not. It is very unlikely that your great-grandparents regarded themselves as Yoruba, Igbo, Hausa, Efik, Ogoni, Tiv, Kanuri or [insert name of applicable ethnic group from the list of 250+] in the manner than you do today. When Nigerians engage each other in bitter ethnic battle, the extent to which the effects of colonialism still holds them captive becomes apparent.
Until the 19th and 20th centuries, many African ‘races’, ‘tribes’, or ethnicities such as the Yoruba, Shona, Igbo, Hutu, Tutsi and Ogoni did not exist in their modern form. Many African ethnic groups are fictional social constructs created by the departed colonial masters. Colonial authorities did not just create the nation called Nigeria, they also “created” many of the ethnic groups inside its borders.
The existence of Igbos, Yorubas, Ogonis, Hausas etc as centuries old, ancient, stable, ethnic groups, each with their own homogeneous culture and unambiguous identity, is nothing but a myth. Nigeria’s governments have also bought this colonial lie of ethnicity hook, line, and sinker. Today ethnic riots often break out over “ethnic groups”, “indigenes”, and “settlers” that did not exist before 1900. Prior to colonialism, there were numerous groups of people with cultural and linguistic links who later became Ogoni, Yoruba, Igbo etc. However 200 years ago, people from Ogbomosho and Abeokuta did not regard themselves as part of the same ethnic group. Neither did people from Owerri and Onitsha.
THE “YORUBA NATION”
People who currently self identify as “Yoruba” did not do so until around approximately 110-115 years ago. The Yoruba phrase originally applied only to the group of people in modern day Oyo. Even the famed Oyo Empire was not a Yoruba empire as such. It incorporated areas of modern day locations that are regarded as Nupe-land or Ebira-land (as well as modern day Benin Republic). Even Transatlantic slaves taken from (modern day) Yorubaland and emancipated by the British in the early 19th century did not identify themselves as Yoruba.
Pan Yoruba consciousness grew in the early 1900s when trading, migration, religious conversion and education drew various related groups in modern day south-western Nigeria into contact with each other. Neighbouring groups who are today regarded as Yoruba (such as Ekiti, Ondo, Ilesha, Ijebu etc) subsequently adopted Yoruba identity. These groups thus acquired collective identity and designation under a common name.
The pre-independence nationalist agitation for independence, and Nnamdi Azikiwe’s pre-eminence in the Igbo State Union and National Council of Nigeria and the Cameroons (NCNC) amplified pan-Yoruba identity. This encouraged the creation of a pan-Yoruba movement to compete against other ethnic groups (especially Igbos). This phenomenon later manifested itself in political form via the NCNC/Action Group political party rivalry.
ETHNICITY AND BORDERS
Early European arrivals in Africa had a tendency to observe their African hosts through European tinted binoculars, that automatically correlated geographic location with language, identity and race (as is the case in Europe). Colonial authorities’ use of maps and geography assigned unique ethnic or tribal identities to Africans living within a certain area – where no such identities had existed before.
The myth of large African ethnic groups compartmentalised within neat geographic boundaries, was reinforced by colonial bureaucracy’s arbitrary use of borders and maps to demarcate and classify where one ethnic group’s ‘turf’ ended, and another group’s began. Remember the British division of Nigeria into three regions? Is it not odd that such geographic division just happened to coincide with the notion of a country dominated by ‘three major ethnic groups’ (whose geographical boundaries just happened to coincide with the intra-country regional borders created by the British?).
THE BIBLE AND RELIGION
Colonialism was not the exclusive vehicle for the creation of ethnic identity. Religious missionaries also unwittingly contributed. Lost in a breath-taking matrix of African languages, and eager to communicate with, and spread the word of the Judeo-Christian God to newly ‘discovered’ populations, Christian missionaries were prone to compiling ‘standardised’ versions of several local dialects they encountered. They thereby transformed these standardised versions into ‘authorized’ or ‘official’ versions of the other/related languages spoken nearby. For example, Christian missionaries translated the bible into the Oyo/Egba dialects and designated the dialect of the Oyo kingdom as ‘standard Yoruba’. These translations and their teaching in schools also perpetuated pan-Yoruba identity. The same phenomenon was observed among the Igbos with missionaries’ translation of a “Union Igbo” bible.
By compiling and translating new grammars from one among a diversity of variant local dialects (usually that spoken around the mission station), missionaries frequently transformed a local dialect they encountered into the ‘authoritative’ version of the language of a whole ‘tribe’ and propagated it through their schools.
Lazy European anthropology also played its part. Anthropological observers would often spend time researching an isolated group, then issue ‘authoritative’ academic treatises identifying that group’s customs and culture as emblematic of a much larger group of people in that area. This is turn encouraged the lopsided recording and standardisation of local histories and customs. The practices of a group near a mission station or anthropologist’s base, would often be incorrectly propagated as being the customs of an entire region or ethnic group.
PEOPLE OF THE BOOK
Since religious conversion often came with the added bonus of literacy attached, various sub-groups had an added impetus to attach themselves to, and identify with, the modified ethnic identities that were being created by the Europeans in their midst.
Education, literacy and the recording of religious texts into local languages added to this pattern of ‘standardised’ grammar and language. Since the “standard Yoruba” and “Union Igbo” came wrapped with the enticing benefits of education and literacy, it became first a social, then an ethno-linguistic group. The demarcation of Nigeria into federal units also accorded political benefits and relevance to those who ‘belonged’ to this Yoruba group (and encouraged such belonging).
A modern example of constructed ethnic identity are the Ogoni. The people who today identify as Ogoni originally spoke what one academic described as a ‘cluster’ of languages (such as Khana, Gokana and Eleme), one of which could be further sub-divided into different dialects. As recently as the 1930s, there was no great pan-Ogoni consciousness. The efforts of colonial and post-independence governments to create states for minority ethnicities, encouraged pan Ogoni nationalism and identity. This was motivated by a desire to form a new state separate from the Eastern Region, which minorities wanted to leave in order to rid themselves of Igbo domination.
So before the next time you suggest breaking up Nigeria into its “component ethnic nations”, or express frustration at your inability to understand or get along with your “Aboki”, “Ngbati”, or “Nyamiri” neighbour, or your “Mai Guard”, consider that you are playing a game created by a colonial referee that has long since left the playing field…