By Ibraheem A. Waziri
“What good Nigeria means to me, and to some degree, its independence; is an untiring effort at reconciliation between the timeless and unique but enduring universal values and ethical principles of the 19th century northern Muslim (Sokoto) Caliphate and the much earlier Kanem-Bornu Empire, on one part, and what Nigeria presents since its inception, on the other part. I believe the non effective substantial achievement of such, thus far, is the pole at which all the problems of northern Nigeria, ranging from poverty, banditry and all related insecurity issues, emanate! May Allah continue to bless Nigeria as long as Nigeria continues to look inward in order to adjust itself to the requirements of its resident cultural, historical and institutional memories that existed way before it came into being; May He continue to bless all individuals and institutions within Nigeria that are tirelessly striving to make it work along this line of vision!”
The Elaboration:
Every nation, state or country has three main umbrella institutions that are necessary for its existence, sustenance and progress. They are educational, political and military! The educational institution built on certain paradigmatic construction, is always the fountain of moral principles; custodian of values and ethics, upon which the political and military institutions thrive.
The issue in Northern Nigeria is when Nigeria came into force and after the abolishment of the resident military institution it met, and replacing it with what is based on somewhat an alien paradigm and value basis; it also created parallel political and educational institutions as in, there is the existing traditional political institution and there is the new Nigerian political institution. There is the traditional educational institution and the new Nigerian educational institution.
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Worst still, the qualification for recruitment and promotion, at inception, in these two new parallel Nigerian institutions, was never anything near competence, conscientiousness or uprightness. One only was required to demonstrate a level of cooperation with the purveyors of the new order and in some cases enmity or animosity towards the old older for them to gain admission and speedy promotion into the hierarchies. This of course maybe why, as many pundits say over time, mediocrity, duplicity and zero level of integrity are the basic ingredients of Nigerian educational and political institutions at many points.
Politics and politicians are a substitute for deception to Northern Nigerians just as western type of education is equated with sleaze and dubiousness. Less than 20 years after independence, analysts and education activists in Northern Nigeria, like the late Prof. Bala Usman, started making legitimate accusations and compelling arguments that the new educational institution had started producing fake professors. While in the traditional/religious institution it is near impossible to produce a fake Malam or Shaykh in its various departments.
Boko Sana’a, Akida or Haram?
As the late Dan Iyan Zazzau Nuhu Bayero recorded in his autobiography, My Life (1989, page 18) that by 1902, a missionary, Dr. Walter Richard Samuel Miller had already been caught and detained by the then administration of Sultan of Zazzau (Sarkin Zazzau) Muhammad Ibn Uthman aka Kwasau, on the charges of deception and spying for enemies in the city, under the guise of a North African Muslim pious sojourner. Other accounts prevalent with the traditional learning centres suggested he even claimed being a Sharifi, a title identified with the known descendants of the prophet of Islam in Hausaland. He was awaiting trial and subsequently a judgement, when the British Captain Abadie seized power and authority in the territory. Kwasau was forced to abdicate the throne. Miller was freed and given a pass to establish the first missionary school in Northern Nigeria at the heart of the city, luring parents and children, to be given admission to train.
Thus, the then name and reputation of Miller in the society followed the kind of parallel educational institution that he accessorily founded as a legacy of colonialism, “Boko”, which translates as deceit, sleaze and public enmity in local parlance. Its enrolees became branded as either less conscientious, self surviving merchants or public enemies, who have made deliberate choice to serve as agents of disruption and destruction of the old genuine order. Even in this century children of the Kanem-Bornu and the Sokoto Caliphate are found everywhere in the social media debating as to whether “Boko” can be thought of or practiced as part of belief and essence of being (Akida) or it should continue to be treated as just means of survival, livelihood (Sana’a) or in the extreme, a forbidden fruit, reminiscent of Boko Haram for its purely materialistic content!
However still our social evolution guaranteed that there are also many who have realised the need to live above stale stereotypes and accept that the so-called institution that goes by the name deception (Boko) is no longer so. Not as a means of livelihood or Haram; but as an indispensable ingredient of socio-cultural development in as much as we need to remain relevant as a people on the ladder of civilisation world round. This also is achievable in practice only if opinion leaders and dedicated policy makers begin to elevate both the institution of Boko and its practice to the status of conscientious duty to God and society. Just as is with our known traditional and religious educational institutions, that held and sustained the robust moral fabric upon which held the essence of these societies, centuries before – or even after – our contact with the European colonial forces.
The Example of Isa Ali Pantami:
That was why also I found it easy to argue the other day! That if ever there is anything wrong about Minister of Communications and Digital Economy, Shaykh Isa Ali Pantami’s recent controversially detestable appointment to a position of professorship of Cyber Security at the Federal University of Technology Owerri, Imo (Vanguard, 15/11/2021); it is so only because it was an appointment made by Dr. Richard Samuel Miller from the early 20th century! However, what astonishes some of us most is the acceptance of Pantami to it despite its obvious negative issues in processes around merit, truth and justice.
Pantami being a product first and foremost, of traditional religious educational institution with a distinction; and as a one being looked up to as a Nigerian policy maker and a high-ranking Northern Nigerian public intellectual. Who can play a significant role in the current movement towards the alignment and integration of educational ethics and principles between western and traditional education systems; should not be seen riding on the bandwagon of the norm of treating new Nigerian academic awards or certificates like what Miller first instituted it to be in Northern Nigeria, as just mere meal ticket or other accessory to the pursuit of material opportunities only.
But it is our hope and that Pantami will wear his reflective cap. Prioritise the instruction of his conscience away from the shenanigans of the matrix of power around him. Reason with us in the prayer we pray for Nigeria and its institutions, since lack of its successful alignment with what it met, can be said to be at the origin of the dysfunction in education and public policy that bedevils the country. He should know also that to us and all other people of conscience world over, a title of a Professor will not add any meaning to what he already means to us now. At an extreme, it might make him less or more, than what he is now, depending on how the controversy surrounding the appointment is finally resolved!
