Yakowa; the symphony continues long after the music

Yakowa; the symphony continues long after the music

Two years ago the nation went to sleep with a gloomy picture of the lost of five lives in an ill-fated chopper crash in the creeks of Bayelsa State; the home state of President Goodluck Jonathan after honouring an invitation to witness a funeral ceremony of Chief Oronto Douglas’ father.

General Patrick Iwoye Azazi; immediate past National Security Adviser (NSA), Sir Patrick Ibrahim Yakowa; the Executive Governor of Kaduna State, two young, promising and audacious officer Pilots of the Nigerian Navy and Azazi’s Orderly; a Warrant Officer. Lives that have left holes in many hearts which only time would heal.

Governor Patrick Ibrahim Yakowa meant different things to different people across the nation and beyond. But what is not of any disagreement is the fact that the man has scored many firsts all culminating in tragically, his been the first sitting governor in Nigeria to die in a plane crash at a time his reputation was on the rise considering the dynamics or leading an heterogeneous state of Kaduna’s statue.

Yakowa was the first civilian Minister long after General Y. Y. Kure from the southern part of Kaduna State. He was Commissioner, Secretary to the State Government (SSG), Deputy Governor (twice) and later Governor. The first and only Southern Kaduna person and the only Christian elected Governor of Kaduna State.

The man was passionate about the growth and development, peace and Unity, and the security of Kaduna State. Yakowa never believed in holding grudges. He never believed in taking prisoners. He never believed in “it cannot be done”. He had no official time different from private time. He blunt all fault lines. He commonised the office of the Governor such that he was accessible to all sorts of people. He was, like his pet name, Nakowa (belonging to all). He was never for his family; his family was almost all of Kaduna State and beyond.

I know you would question some of the things you read here. But anyone who worked closely with Yakowa or had the privilege of close contact with him would attest to these issues. Though he was human and fallible. He, like any other human, had his shortcomings too.

Yakowa always say to those who care to listen that; “those who say certain things about you either do so out of lack of knowledge about your person or out of mischief. Either way, don’t blame them, but draw them closer to you to see reasons with you”. And that is why today, most of the people who never gave him a chance, those who “canonised” him, and those who threw opprobrium at him are the ones who mourn him the most today.

Pre-2011 elections and before the post election crisis, Yakowa toured the nooks and crannies of the 23 Local Government Areas of the state. As part of that trip and a journalist covering the Government House, I can attest that there was hardly a major settlement we went that he would not ask after one old man or woman who “we have worked together before”. It was nostalgic in some places where the people he called their names were either late or the people were too old to come out or they had moved to another settlement. And it was this that led to the coinage; “not Patrick but Ibrahim Yakowa Nakowa” in most Muslim and Hausa/Fulani speaking communities. This was even taken a notch higher in Birnin Gwari where he reportedly started life as District Officer (D.O) at a very young age.

Yakowa it was who resumed office as early as 5 : 30 am and would come out to say “you are dismissed for the day” to his aides and security details, only to return to his tables for more work as late as you could imagine. Out on the field, you could be commissioning or inspecting projects as late as early hours of the night with the man.

Yakowa it was who would grab your hand in a friendly manner with smiles on his face to the admiration of onlookers, take you behind a closed door and tongue lashed you for any wrong he felt you have done. He would place his hand on your shoulder, open the door and give you a pat on the shoulder dismissally. Onlookers would think otherwise of what you went through in there. Many of his aides would confess that any day Yakowa tell you “well done”, you would feel like the world is handed to you as he rarely said that because he was a stickler for excellence as an old technocrat.

He was a workaholic and was so much in a hurry to accomplish so much for Kaduna as if he knew he was racing against time. This could be seen in his determination of the flagging off of the 33 road projects across the state few days before his demise. The foundation laying ceremony of the upgrading of Barau Dikko Specialist Hospital to a Teaching Hospital for the state university (KASU); which incidentally was his last official public function 24 hours before his death. The speed with which he insisted on the completion of the fourth bridge road linking Unguwan Rimi with NNPC junction among several others. This earned him the epithet “agogo sarkin aiki” (the non-stop ticking clock). Many wondered about his energy and sharp intellect. He recalled names, dates and figures with ease. He made allusion to historical facts and made comparison in ways that wowed many.

As Governor, Yakowa would board his vehicle and go visit family friends leaving the security details to scamper after him. In Abuja, Yakowa would get into a car with his son; Jatau as the driver and go visiting old friends. This has brought him on collision course with his security details who frowned at such acts. Once, his Chief Security Officer tried aborting such outing and he predictably told the guy “you think you can protect me. The day the Lord would recall me none of you can protect me”. And so it came to pass.

On official duty and in the most outpouring of crowds, Yakowa would overrule his security detail or protocol officer to have audience with the person you least expect would have his attention. He would eat and drink where officialdom would frown at. He would visit a place where you never expected he would be.

But above all, and which many used to criticise him, was the fact that Yakowa can come down to your level and have a chit-chart with you. But never expect him to fill your pocket as many politicians are won’t to do. Many saw this as a shortcoming. Yakowa was not generous with money.

Today many things are being said about him; most of which are not true. But typical of humans, especially since the dead cannot speak or defend any accusation, they go unanswered. Again, many tantrums are being thrown at Governor Muhktar Ramalan Yero which reminds one of similar ones Yakowa suffered in his early days as Governor and the first one and half years in office. But like stated earlier, those who insulted and rejected him the most are the ones who today, mourn his absence the most.

But you may not even blame some of them for they said they have their reasons; justified or not. You have those who purportedly schemed to have Architect Muhammed Namadi Sambo nominated to be Vice President which paved way for Yakowa to be Governor; as attested to by Bishop Mathew Hassan Kukah in his homily at Yakowa’s funeral in Fadan Kagoma. On coming to power, Yakowa, instead of “rolling” with those sets of people rather distanced them from the power cauldron and drew those who never and were seen not to be adding any value to their communities closer. These and some other reasons they said resulted in their opposition to him.

Again, most of those who were his protégés and benefited immensely materially from the man, especially those from his zone, never extended same to those back home or to the younger generations from their clans or communities. And of cause, wrongly so, there are those who expected him to have played the ethnic and religious card; up-turning everything in their favour to the detriment of others. Because he refused, they pronounced guilty as charged.

Those who said he was a non performing Governor are the same accusing his successor; Governor Yero of abandoning his legacies. Those who called him the adopted son of Emir of Zazzau then are the ones who today blew his trumpet as their extinguished light and late father, uncle and son. Those who wished him gone then, are the ones who wished him to be around today. In the words of David Hume “I am dying as fast as my enemies could wish and as cheerfully as my friends could desire”. This summarised the life of the man Yakowa. He is celebrated in death than alive.

The greatest challenge Yakowa faced was first the post election crisis, especially the mass murder in once peaceful and harmonious Zonkwa. Then followed the insurgents with detonation of improvised explosive devices (IEDs) which culminated in attacks on communities starting with Birnin Gwari and became deadly in the southern parts of the state. How all these were managed remain subjects for posterity to judge.

And as if having the power of claivoyancy, the incumbent Governor of River State Rotimi Chibuike Amaechi at the funeral of Yakowa in Fadan Kagoma on 22nd December, 2012 where the whole nation was represented, told Mrs Amina Yakowa and the children that after laying their patriarch to rest, then they would know the true friends of the family. Today, Mrs Yakowa don’t just know the true friends of the family, she is being abandoned by many who made her house their abode when Yakowa was alive and in power just two years after. Today she know those who are actually Janus.

Today, from Malali to Rigasa, from Sabon Tasha to Rigachukwu, from Yakawada to Sanga, from Birnin Gwari to Saminaka the symphony of Yakowa’s melody continues long after the music has stopped. Two years after his demise, many still bear the violin, the harp, with the name Yakowa boldly inscribed on it hoping to play his tunes to listening ears. But the lyrics are out of tune as the strings of the violin and harp have sagged.

2015; That Jonathan’s Ministers’ Mass Failures

The political landscape in Nigeria is fast changing and may not remain same again. The wind of change is blowing and blowing so fast that it is taking the wind out of the sail for many politically. They seem to have set sail without compass and getting ashore is fast becoming a nightmare; if the turbulence did not capsize their boat and end their political voyage midstream that is.

It is an interesting time for politicians in Nigeria. But most politicians are not finding it interesting at all. The tide seems taking them upstream. Rarely anyone swim against the tide and make it ashore

Few months back, if you had peeped through the magic ball and told some individuals that their political ambition hangs in the balance, as a result, they should maintain and try to sustain the comfort of their means of sustenance, they would have called you names.

And talking of calling of names, six names readily comes to mind; Labaran Maku, Nyesom Wike, Onyebuchi Chukwu, Emeka Wogu, Samuel Ortom, Darius Ishaku and Musliu Obanikoro with one of them, Maku standing out like a sore due to his infamous acts of naming callings. He succeeded in using any subtle abusive terms to describe whoever criticised the government of the day, no matter how highly placed the individual is.

When they all made their plans public to resign and go contest the gubernatorial positions of their various states, tongues wagged. Some even thought it was a mission accomplished. Some still saw them as anointed “candidates” only waiting to be crowned.

In fact, in the case of Onyebuchi, his state governor elder Martin Elechi stormed Aso Vila and pleaded with President Goodluck Jonathan to “release” the health Minister to go home and answer the call of his people to succeed him as the number one citizen of their state; Ebonyi.

Not only was Onyebuchi rejected by his “people” or at least the delegate of his party, the party of the Governor, the party of the President, but even the governor incumbent factor and watt was rejected by the same set of people for his ambition to retire from Government House, Abakiliki to the hallowed senate Chamber in Abuja.

As the fingers work on the key-pad, neither Chukwu nor Elechi has made any political tactical maneuver beyond avoiding their party’s (PDP) national convention where the endorsement of their principal as the presidential flag bearer was ratified. That, some said is enough protest by the duo to express their displeasure with the President and the national organ of the acclaimed largest political party in Africa.

But if Onyebuchi who allegedly left the health sector worst than he met it with even health workers on strike as he grease the palms of PDP delegates to pave the road for him to Abakaliki Government House is quiet, his former colleague in Defence for State was kicking and screaming in Lagos.

Obanikoro has transcended almost all the political parties that made impact in Lagos State between 1999 and now with the exception of the All Progressive Congress (APC). He was an ally of the movers and shakers of the social, political and economic scene of Lagos. He berthed at the PDP which sailed him to Ghana as High Commissioner and later Minister of State, Defence long after he served as Commissioner under Asiwaju Bola Ahmed Tinubu.

As Minister, Koro (bitter) as he is popularly addressed, always announced his presence by stomping on Lagosians using soldiers and his battery of security details while he was Defence Minister. Today he didn’t only lose the PDP gubernatorial ticket, he has gone to court to seek “justice” claiming the primary did not follow due process.

Olujimi Agbaje backed by Olabode George and other Lagos PDP bigwigs have taken Koro to the political waste bin. And to say this is a guy who promised to “recapture” Lagos State and beyond for President Goodluck Jonathan and his party. The umbrella has surely kilted here.

Let us revisit the South East again after Ebonyi, and Lagos state in the South West; Abia State to be precise. Emeka Wogu was the immediate past Minister of Labour and Productivity. Like his colleagues above, he too resigned for the same purpose. And like them too, he lost the battle for the gubernatorial candidacy of his party in the state.

Wogu who earlier boasted of clinching the contest despite the rumour of Governor Theodore Orji anointing and endorsing the eventual winner; Okezi Ikpeazu. Wogu could not even poll a quarter of the whole votes cast.

Taraba State is another theatre of the absurd where the former Minister of State, Niger Delta Darius Ishaku had to pull every stunt to ensure the primary did not hold when and as at scheduled for the fear of loosing out like his colleagues above. The circumstance of his later emergence, like many candidates across the country remains an issue of legal tussle. But the fact is, Darius would not have picked the ticket in a free and fair contest.

In River State, Nyesom Wike bulldozed his way through, after hijacking the whole party structure allegedly in collusion with some Abuja based big wigs. And like Darius, his candidacy remains an issue of legal battle with other aspirants on the platform kicking and ganging up against his candidacy.

Even at that, one clear fact is, if the incumbent Governor of the state; Chibuike Amaechi had remained in the party, Wike would not have come close to smelling the nectar of PDP gubernatorial flower in Rivers.

The most alarming and by all standard most amusing was the loss of the former Minister of Information; Mr Labaran Maku.

Before tendering his resignation to run the race, Maku made many believed he was the anointed aspirant from ward level up to Abuja. Maku spared no one in his tongue lashing of the critics of Goodluck Jonathan and the administration. He acted like a bull in a China-ware shop. At the primaries, Maku could not poll even 200 votes and was beaten by little known Muhammed Yusuf Agabi who polled more than 2000 votes.

One would have thought Maku went into the race with a federal might and big financial war chest, but the people rejected Maku so abysmally that the poor guy went mute not knowing what hit him. And to say this is the same Maku who, with loud voice, promised to win the North Central for Goodluck Jonathan with landslide votes. What a dream you may say.

The last of the bunch and by far the smartest and most lucky if you like, is Samuel Ortom the former Minister State, of Industry, Trade and Investment. Like other of his former colleagues, Ortom was schemed out of the race by his Governor; Suswan.

But unlike others who seem stuck under the umbrella, Ortom like those politicians once described as nomadic Fulani by Labaran Maku due to their defection from one political party to another, has moved to the opposition APC and is offered the gubernatorial ticket with little or no stress.

Ortom will now face PDP candidate Terhemen Tarzor; the Speaker of the State House of Assembly who was anointed by Governor Gabriel Suswan in the general election.

Current Minister of the Federal Capital Territory (FCT) Bala Muhammed Abdulkadir would have suffered similar fate if he followed through his initial plan to resign and contest for the gubernatorial race of Bauchi State. He was save the disgrace by the last minute decision not to run.

Considering the humbling of big wigs such as former Head of Service of the Federation Yayale Ahmed and former Secretary to Bauchi State Government Alhaji Nadada by little known Muhammed Awwal Jatau who clinched the party ticket by a large margin of votes, Bala would have been history by now.

What readily comes to mind was the assurances many aides of President Goodluck Jonathan gave especially during the last Transformation Ambassadors of Nigeria (TAN) rallies nationwide. The aides, especially the Ministers promised to deliver their states wholesome to the President in the general elections.

Considering the mass failure of these Ministers, can President Jonathan bank on the political strengths of his aides to mobilise the people in their various states for his re-election bids? As they say up north, if someone promise you a garment, check the one he is wearing.

It will be good to conclude this piece with President Jonathan’s quote while announcing the Ministers’ intent to quit the cabinet during their last Federal Executive council (FEC) meeting; “…I want to make it very clear that as of this morning, about seven members of council may leave, and I use the word ‘may’ because you don’t conclude anything in politics. So, seven of us may not be here next Wednesday if their plans continue. But we may not say they are not with us until they write to us through the Secretary to the Government of the Federation…If they change their plans, they will continue to be with us but after receiving the letters and they change their minds, it will be too late. So, if they have to change their minds, they have to change their minds before sending the letter to the SGF…”

Of cause you don’t conclude anything in politics. But for some of these Ministers, it is actually too late and their mass failures may be a sign of things to come in 2015 especially in the face of the nationwide whirl storm swirling the umbrella.

Revisiting General Muhammadu Buhari’s 1998 thesis on Religion, Media and Leadership By; Samuel Aruwan

Revisiting General Muhammadu Buhari’s 1998 thesis on Religion, Media and Leadership

By; Samuel Aruwan

Recently I started researching political communication with more interest on political content in the media ahead of 2015 elections. It was in such bid that I stumbled on a journal presented by former Head of State, General Muhammadu Buhari in Arewa House, Kaduna on the 15th of May, 1998.

It was at the fourth annual Sir Ahmadu Bello Lecture titled: “Leadership and Accountability in Period of Moral Crisis” held under the auspices of Arewa House which is an extension of Ahmadu Bello University’s Department of History and officially referred to as Center for Historical Research and Documentation.

I consider revisiting the Buhari thesis as important because the personality of General Buhari has recently largely been misrepresented and quoted out of context as it is with Nigeria’s politics of manipulation and scoring political points. My main aim is to ascertain Buhari’s take on religion, media and leadership before dabbling into partisan politics in 2002.

Although I am familiar with the story of late Ahmed Oyerinde of THISDAY who in June 2002 wrongly reported Buhari as urging Muslims to vote for only Muslim candidates in 2003 elections, there are reasons to state that: Oyerinde’s report could not have been accurate on the ground that he was not present at the event. And when the tapes were re-played there was no single audio or visual that had Buhari urging Muslims to vote for only Muslims as reported. Prior to that confusion, there was another one by Isa Maru who on 21st January, 2001allegedly reported Buhari calling for a presidential candidate that would defend and uphold the tenets of Islam, this too turned out to be another controversy.

It would be recalled that Bishop Matthew Hassan Kukah in 2002 wrote extensively deciphering the controversy created by Oyerinde’s report which does not need replication here except for the sake of reference: the point is the report turned out to be inaccurate, same with subsequent statements attributed to Buhari after his inroad into Nigeria’s cunning political terrain.

The misuse of religion in our politics is still gradually becoming the order of the day which should not be so especially in this jet age. In this regard, one comes across several fabrications against President Goodluck Jonathan alleging implementation of a Christian Agenda and these are without proofs. These and many similar accusations are making waves and should be viewed as part of Nigeria’s power struggle but that is a subject for another day. Thus I return to my submission.

In cross-examining Buhari’s thesis, what I found out was his criticism of Muslim and Christian clerics whom he alleged contribute towards the breakdown of morality and values as could be found on pages 24 and 25 of the study in question where he states that: “Religion is the anchor in the lives of the majority of our people. Besides giving meaning and direction to us, it serves as a means of succour and support against the turbulence and vicissitudes of life. It gives people a value system that inculcates a sense of right and wrong and which ultimately becomes a more effective anti-crime saviour of society than any armed police force.

Somehow, unfortunately, despite the attachment of our people to the letter of their faith and their readiness to defend it with all their strength, there is no corresponding concern with its spirit; and, consequently, this has not translated into Nigerians becoming their brothers’ keepers.

“And nowhere is this failure so glaring as in the way and manner officials treat matters entrusted to them by virtue of their public office. Yet they are not shunned by our religious leaders. Our Ulama and Priests will pray for and bless every charlatan, bless every accursed occasion or deed so long as there is someone to foot their bill- Our society must reject this and quickly put these miscreants and pseudo- scholars out of business.”

Buhari who in the same lecture kicked against manipulation of religion argues further that: “More importantly, we must also forcefully resist those who wish to set out society on the path of religious conflict. The recent past was unfortunate, the present is not good enough; and it is our duty to create a future that should become a model for all multi-religious societies. We must get together or we shall all get it together. Our two principal religions share a heritage that ought to be used to forge links between our Muslims and Christians. Both are revealed, monotheistic faiths that teaches tolerance and peaceful co-existence.

“Christianity preaches love and is founded upon love and belief in the one true God as the life of Jesus Christ (AS) symbolizes. Islam means peace and submission to the will of the same one true God. The life of the Holy Prophet Muhammad (SAW), who, during his life time, interacted, received and discussed issues of theology with Christian priests right inside Masjid an-Nabawi, his Mosque and the second holiest sanctuary in Islam, should be sufficient as an indication to the type of brotherhood and tolerance that Islam teaches, demands and practices. If nowadays this type of interaction doesn’t exist, Muslims must search their souls, and ask themselves if they indeed copy the example of the Holy Prophet in their dealings with the People of the Book, as Christians are called in Islam.”

Buhari also insisted, that those peddling division must be punished and this is found on page 26 of the submission saying: “Whosoever therefore in the name of either religion preaches intolerance is clearly an adherent of neither, and our society must evolve a way of unmasking the hidden agenda at work. We must understand provocation while it is being planned and stop it before it happens. We must educate our zealot to learn that his rights end where those of his neighbor begin. Everyone must be made to accept that we are all one vast family under the lordship of God; and it is He alone who can pass judgment over His bondsmen.”

The General who went philosophical about vanity of life and death opined that: “We must always remember whether we believe in destiny or not, we will all die. Whether we believe in the hereafter or not, we will all go there. And whether we call ourselves secular or whatever, the truth is that ours is a very religious society, however short on example and however long on precept. And we should be proud of the fact that we are religious. We are not one bit impressed by the evolving legacy of this modern permissive godlessness which wishes to reject all kinds of authority. Freedom must limit itself or be limited by force when anarchy threatens to result. In obedience to God we recognize and must always uphold the necessity of the existence of the family unit, of the indispensability of organized society and leadership; and we accept the authority of parents, elders and those in constituted authority who promote justice.”

Buhari also talked extensively on Nigeria’s media and later events can be interpreted as vindicative of his view and advocacy for media reform in the said 1998 submission. The former Head of State who expressed concern over media practice as gleaned in the Arewa House submission stressed on page 23 that:

“Unless the press, for instance, is accountable, there is very little hope that other areas – especially of leadership – will behave if only out of idea of exposure. I have always been of the opinion that Nigeria’s press is among the freest in the world. This is no exaggeration. Around the world, this freedom is tempered with responsibility. Only in Nigeria is a journalist able to write what he wishes in spite of the facts and go scot-free. In other parts of the world, particularly in the United States and the UK, whose practices the Nigerian press wishes to copy, the journalist is generally a highly trained, conscientious, responsible professional who is guided by a code of personal ethics and a professional code of conduct. In Nigeria neither of these appears to be demonstrably manifest.”

“The Nigerian journalist is also lucky and perhaps professionally the worse for it – that Nigerian newsmakers exhibit a noticeable loathing for litigation such that victims of libel and slander prefer to silently curse their slanderers rather than sue and prolong their own agony. And as professional associations or forum for media professionals – the Nigerian Union of Journalists, the Nigerian Guild of Editors and the Newspaper Proprietors Association of Nigeria have really taken their time as far as enforcing any measure of professional decorum on the practice of journalism is concerned. Under their very eyes characters have been slandered while countless innocent citizens have been libeled.”

Concluding his postulation on the media, Buhari further opined:

“The practice of journalism in Nigeria – much like the general attitude of the average Nigerian to anything public and official – has been unable to shake off the adversary role that pioneer anti-colonial struggle gave it. To many a journalist, facts are not sacred because, to begin with, he doesn’t even know the facts. And even comments are not so free, because they are often paid for. It is clear that the press must do a lot more in order to redeem its image in the eyes of Nigerian public.

Today, this nation must find a way of making journalists behave responsibly without restricting the people’s right to know, and indeed without trampling on the rights of the journalists themselves. Without being able to do this, there is no hope that transparency and accountability will ever have a permanent place in the governance of this nation.”

If one carries out close content analyses of the said 1998 submission and Buhari’s stand from 2002 to date upon his dabbling into Nigeria’s politics, it would reveal his consistency that corruption is responsible for leadership failure and only competent leadership will take the country out of its mess as gleaned on page 30 contrary to insinuation against him.

Buhari argued: “As we have seen Nigeria has been blessed by God with the abundance of natural resources land area, mineral, animal, water and forest resources. Corruption and indiscipline and a lack of accountability are the hallmarks of our society today with the result that the country’s achievements have received little recognition. This observation remains true whether governance is in the hands of the military or the political class.”

Advocating for competent leadership, Buhari in page 31 and 32 further argues “The leader must be competent and sound in the art of managing people and resources; and must properly understand his mandate and the nature of leadership in the context of highly pluralistic society like Nigeria. He ought to be capable of bringing out a vision of what he wishes to achieve and have the requisite knowledge to solve the problems he is likely to encounter; or he in a position to rely on experts for this.

“Leadership attributes cannot be complete without a good sense of fairness and its ability to manage crises as and when they arise. But the most crucial attribute that the leader needs is that of personal example, and it is perhaps the most difficult quality of all. He should lead by example. In other words, the leader must have and at all times be able to demonstrate personal integrity and wholesome character which can inspire respect and loyalty, lie must be honest and trustworthy that his followers will always be sure they can trust him and will never have anything to fear from him. The leader must have nothing to fear from accountability by conducting himself in all situations in a manner that he can always defend and won’t mind being investigated. In other words he can render back trusts in his charge without failure or embarrassment. With all these the leader is reads’ to lead, and he must do this with faith in God, courage and resolution. And may God, in I us His infinite mercy, help us.”

Finally, like I argued from the beginning, my attempt is to deepen our conversation and insist that we cultivate habit of running sincere and honest intellectualism in the art of rebuilding a better Nigeria and understanding religious manipulations, because there are series of mischievous manipulations of religion for political goals presently tearing our country into pieces endangering our supposed evolving nationhood. And unless this kind of manipulative tendency of our religious divide is put in check, the dream for a “better Nigeria” may as well be dismissed as only wishful imagination.

Aruwan is editorial staff of Blueprint Newspapers Limited. Email: aruwans@gmail.com,
Twitter: @samuelaruwan

Revisiting General Muhammadu Buhari’s 1998 thesis on Religion, Media and Leadership By; Samuel Aruwan

Revisiting General Muhammadu Buhari’s 1998 thesis on Religion, Media and Leadership

By; Samuel Aruwan

Recently I started researching political communication with more interest on political content in the media ahead of 2015 elections. It was in such bid that I stumbled on a journal presented by former Head of State, General Muhammadu Buhari in Arewa House, Kaduna on the 15th of May, 1998.

It was at the fourth annual Sir Ahmadu Bello Lecture titled: “Leadership and Accountability in Period of Moral Crisis” held under the auspices of Arewa House which is an extension of Ahmadu Bello University’s Department of History and officially referred to as Center for Historical Research and Documentation.

I consider revisiting the Buhari thesis as important because the personality of General Buhari has recently largely been misrepresented and quoted out of context as it is with Nigeria’s politics of manipulation and scoring political points. My main aim is to ascertain Buhari’s take on religion, media and leadership before dabbling into partisan politics in 2002.

Although I am familiar with the story of late Ahmed Oyerinde of THISDAY who in June 2002 wrongly reported Buhari as urging Muslims to vote for only Muslim candidates in 2003 elections, there are reasons to state that: Oyerinde’s report could not have been accurate on the ground that he was not present at the event. And when the tapes were re-played there was no single audio or visual that had Buhari urging Muslims to vote for only Muslims as reported. Prior to that confusion, there was another one by Isa Maru who on 21st January, 2001allegedly reported Buhari calling for a presidential candidate that would defend and uphold the tenets of Islam, this too turned out to be another controversy.

It would be recalled that Bishop Matthew Hassan Kukah in 2002 wrote extensively deciphering the controversy created by Oyerinde’s report which does not need replication here except for the sake of reference: the point is the report turned out to be inaccurate, same with subsequent statements attributed to Buhari after his inroad into Nigeria’s cunning political terrain.

The misuse of religion in our politics is still gradually becoming the order of the day which should not be so especially in this jet age. In this regard, one comes across several fabrications against President Goodluck Jonathan alleging implementation of a Christian Agenda and these are without proofs. These and many similar accusations are making waves and should be viewed as part of Nigeria’s power struggle but that is a subject for another day. Thus I return to my submission.

In cross-examining Buhari’s thesis, what I found out was his criticism of Muslim and Christian clerics whom he alleged contribute towards the breakdown of morality and values as could be found on pages 24 and 25 of the study in question where he states that: “Religion is the anchor in the lives of the majority of our people. Besides giving meaning and direction to us, it serves as a means of succour and support against the turbulence and vicissitudes of life. It gives people a value system that inculcates a sense of right and wrong and which ultimately becomes a more effective anti-crime saviour of society than any armed police force.

Somehow, unfortunately, despite the attachment of our people to the letter of their faith and their readiness to defend it with all their strength, there is no corresponding concern with its spirit; and, consequently, this has not translated into Nigerians becoming their brothers’ keepers.

“And nowhere is this failure so glaring as in the way and manner officials treat matters entrusted to them by virtue of their public office. Yet they are not shunned by our religious leaders. Our Ulama and Priests will pray for and bless every charlatan, bless every accursed occasion or deed so long as there is someone to foot their bill- Our society must reject this and quickly put these miscreants and pseudo- scholars out of business.”

Buhari who in the same lecture kicked against manipulation of religion argues further that: “More importantly, we must also forcefully resist those who wish to set out society on the path of religious conflict. The recent past was unfortunate, the present is not good enough; and it is our duty to create a future that should become a model for all multi-religious societies. We must get together or we shall all get it together. Our two principal religions share a heritage that ought to be used to forge links between our Muslims and Christians. Both are revealed, monotheistic faiths that teaches tolerance and peaceful co-existence.

“Christianity preaches love and is founded upon love and belief in the one true God as the life of Jesus Christ (AS) symbolizes. Islam means peace and submission to the will of the same one true God. The life of the Holy Prophet Muhammad (SAW), who, during his life time, interacted, received and discussed issues of theology with Christian priests right inside Masjid an-Nabawi, his Mosque and the second holiest sanctuary in Islam, should be sufficient as an indication to the type of brotherhood and tolerance that Islam teaches, demands and practices. If nowadays this type of interaction doesn’t exist, Muslims must search their souls, and ask themselves if they indeed copy the example of the Holy Prophet in their dealings with the People of the Book, as Christians are called in Islam.”

Buhari also insisted, that those peddling division must be punished and this is found on page 26 of the submission saying: “Whosoever therefore in the name of either religion preaches intolerance is clearly an adherent of neither, and our society must evolve a way of unmasking the hidden agenda at work. We must understand provocation while it is being planned and stop it before it happens. We must educate our zealot to learn that his rights end where those of his neighbor begin. Everyone must be made to accept that we are all one vast family under the lordship of God; and it is He alone who can pass judgment over His bondsmen.”

The General who went philosophical about vanity of life and death opined that: “We must always remember whether we believe in destiny or not, we will all die. Whether we believe in the hereafter or not, we will all go there. And whether we call ourselves secular or whatever, the truth is that ours is a very religious society, however short on example and however long on precept. And we should be proud of the fact that we are religious. We are not one bit impressed by the evolving legacy of this modern permissive godlessness which wishes to reject all kinds of authority. Freedom must limit itself or be limited by force when anarchy threatens to result. In obedience to God we recognize and must always uphold the necessity of the existence of the family unit, of the indispensability of organized society and leadership; and we accept the authority of parents, elders and those in constituted authority who promote justice.”

Buhari also talked extensively on Nigeria’s media and later events can be interpreted as vindicative of his view and advocacy for media reform in the said 1998 submission. The former Head of State who expressed concern over media practice as gleaned in the Arewa House submission stressed on page 23 that:

“Unless the press, for instance, is accountable, there is very little hope that other areas – especially of leadership – will behave if only out of idea of exposure. I have always been of the opinion that Nigeria’s press is among the freest in the world. This is no exaggeration. Around the world, this freedom is tempered with responsibility. Only in Nigeria is a journalist able to write what he wishes in spite of the facts and go scot-free. In other parts of the world, particularly in the United States and the UK, whose practices the Nigerian press wishes to copy, the journalist is generally a highly trained, conscientious, responsible professional who is guided by a code of personal ethics and a professional code of conduct. In Nigeria neither of these appears to be demonstrably manifest.”

“The Nigerian journalist is also lucky and perhaps professionally the worse for it – that Nigerian newsmakers exhibit a noticeable loathing for litigation such that victims of libel and slander prefer to silently curse their slanderers rather than sue and prolong their own agony. And as professional associations or forum for media professionals – the Nigerian Union of Journalists, the Nigerian Guild of Editors and the Newspaper Proprietors Association of Nigeria have really taken their time as far as enforcing any measure of professional decorum on the practice of journalism is concerned. Under their very eyes characters have been slandered while countless innocent citizens have been libeled.”

Concluding his postulation on the media, Buhari further opined:

“The practice of journalism in Nigeria – much like the general attitude of the average Nigerian to anything public and official – has been unable to shake off the adversary role that pioneer anti-colonial struggle gave it. To many a journalist, facts are not sacred because, to begin with, he doesn’t even know the facts. And even comments are not so free, because they are often paid for. It is clear that the press must do a lot more in order to redeem its image in the eyes of Nigerian public.

Today, this nation must find a way of making journalists behave responsibly without restricting the people’s right to know, and indeed without trampling on the rights of the journalists themselves. Without being able to do this, there is no hope that transparency and accountability will ever have a permanent place in the governance of this nation.”

If one carries out close content analyses of the said 1998 submission and Buhari’s stand from 2002 to date upon his dabbling into Nigeria’s politics, it would reveal his consistency that corruption is responsible for leadership failure and only competent leadership will take the country out of its mess as gleaned on page 30 contrary to insinuation against him.

Buhari argued: “As we have seen Nigeria has been blessed by God with the abundance of natural resources land area, mineral, animal, water and forest resources. Corruption and indiscipline and a lack of accountability are the hallmarks of our society today with the result that the country’s achievements have received little recognition. This observation remains true whether governance is in the hands of the military or the political class.”

Advocating for competent leadership, Buhari in page 31 and 32 further argues “The leader must be competent and sound in the art of managing people and resources; and must properly understand his mandate and the nature of leadership in the context of highly pluralistic society like Nigeria. He ought to be capable of bringing out a vision of what he wishes to achieve and have the requisite knowledge to solve the problems he is likely to encounter; or he in a position to rely on experts for this.

“Leadership attributes cannot be complete without a good sense of fairness and its ability to manage crises as and when they arise. But the most crucial attribute that the leader needs is that of personal example, and it is perhaps the most difficult quality of all. He should lead by example. In other words, the leader must have and at all times be able to demonstrate personal integrity and wholesome character which can inspire respect and loyalty, lie must be honest and trustworthy that his followers will always be sure they can trust him and will never have anything to fear from him. The leader must have nothing to fear from accountability by conducting himself in all situations in a manner that he can always defend and won’t mind being investigated. In other words he can render back trusts in his charge without failure or embarrassment. With all these the leader is reads’ to lead, and he must do this with faith in God, courage and resolution. And may God, in I us His infinite mercy, help us.”

Finally, like I argued from the beginning, my attempt is to deepen our conversation and insist that we cultivate habit of running sincere and honest intellectualism in the art of rebuilding a better Nigeria and understanding religious manipulations, because there are series of mischievous manipulations of religion for political goals presently tearing our country into pieces endangering our supposed evolving nationhood. And unless this kind of manipulative tendency of our religious divide is put in check, the dream for a “better Nigeria” may as well be dismissed as only wishful imagination.

Aruwan is editorial staff of Blueprint Newspapers Limited. Email: aruwans@gmail.com,
Twitter: @samuelaruwan